Sermon 6
A Discourse on the
Prayer of Jabez
Containing the Substance
of Several Sermons
Preached Within
Cripplegate.
PUBLISHED at the Request of some who heard it. Printed,
and
Sold by AARON WARD, at the King’s-Arms in Little-Britain,
“And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me
indeed, and enlarge my coast, and that thine hand might be with me, and that
thou wouldest keep [me] from evil, that it may not grieve me! And God granted
him that which he requested.,” 1 Chronicles
4:10.
This Chapter, with several others, contain an account of the
families of the children of
I.
His solemn worshipping of
God; He called on the God of Israel.
II.
The favors he humbly asked.
III.
The gracious answer he
received; God granted unto him that which he requested.
I. We are to consider his solemn worshipping of God. I shall,
First. Attend to the title the great Jehovah has here given
him.
Secondly. To Jabez, his adoration of him.
First. It will be proper to take notice of the character
ascribed to the divine Being, which is the God of Israel. This name Israel was
given to Jacob upon his wrestling with God by prayer and prevailing, (Gen.
32:28); which name his natural posterity afterwards, bore; by it the body of the
Jewish nation is frequently designed, as in these words, “But Israel which
followed after the law of righteousness, hath not attained to the law of
righteousness,” (Rom. 9:31). Thus also in the same Epistle, “
1. God gave himself to them; which is evident from that
comprehensive promise of the New Covenant; “And they shall be my People, and I
will be their God,” (Jer. 32:38).
(1) The Father formed a resolution in eternity to render the
elect happy, and in infinite wisdom fixed upon methods no less surprising than
effectual, to bring; about this gracious intention: all his decrees are
subservient to this purpose, and his acts in providence as well as grace tend to
its accomplishment; so that the whole of what he does, is wisely calculated, to
promote the happiness of those to whom he stands in a federal relation. It is
his unalterable determination to enjoy, and forever to be enjoyed by them, or
eternally to communicate consummate bliss, and inconceivable glory to them in
heaven. With very good reason therefore, it may be concluded, that the Person of
the Father is theirs.
(2) This is as true of the Son, who, with the Father,
concurred in the design of their eternal salvation, and is given to them, and
for them; “For God so loved the world, he gave his only begotten Son,” (John
3:16). This donation of Christ was the result of his own, as it is of the
Father’s good pleasure. All that he did, or acts, is with a manifest view to the
welfare of these persons: his assumption of our nature, obeying the law,
suffering on the Cross, and rising from the dead, his ascension to heaven, and
making intercession there, all directly tend to secure the everlasting felicity
[happiness; Ed.] of God’s chosen. Whence it is easy to observe, that God the Son
is become theirs.
(3) They have the same interest in the Holy Spirit, who is
also given to them: “…because the love of God is shed abroad in our hearts by
the Holy Ghost, who is given unto us,” (Rom. 5:5). The third Person in the
Trinity agrees with the Father and the Son in carrying on the design of the
salvation of sinners: he is not less concerned [with] this great affair;
pursuant to the Father’s purpose in election, and the Son’s in redemption, the
Holy Spirit quickens the elect, when dead in sin, and continues influences upon
them, to ripen the work of grace in them, until it is perfected in glory. At the
time of regeneration he enters into the soul, and remains there as a Spirit of
illumination and consolation: “…he shall give you another Comforter, that he may
abide with you for ever,” (John 14:16). Thus all the Persons in the Godhead are
the saints.
2. All the Divine attributes are the elects; every perfection
in God displays itself in bringing about their salvation.
(1) Love gave birth to the design, and runs through every
part of it. Our predestination to immortal dignity and honor, such as is proper
to the sons of God, is to the praise of the glory of free grace, (Eph. 1:5). All
the steps that God has took in order to its accomplishment, are fruits of the
same infinite goodness, all his procedures towards these persons spring from,
and are perfectly consistent with his love to them.
Hence the Apostle John observes, that God is love, (1 John
4:16), i.e. to those who by his Spirit know and believe their interest in divine
favor.
(2) The wisdom of God hath as deeply interested itself in
promoting of the saints happiness: his love and grace formed the resolution, and
wisdom directed to all the means leading on to the execution. As only boundless
grace could give rise to the stupendous decree of saving sinners, so infinite
wisdom alone could surmount the difficulties attending it, and point out methods
suitable to accomplish it. In our salvation sin is pardoned and yet punished; we
escape the curse of the law notwithstanding its just menaces are suffered; we
are delivered from the awful stroke of sin-avenging justice, and yet it loses
nothing of its demands. We are wholly unable to obey the law, but yet we are
justified by it, and pronounced perfectly righteous; all which is through the
obedience and sufferings of Christ for us. This way of securing divine honor, in
conjunction with our happiness, sufficiently evinces, that infinite wisdom
contrived our recovery. For this reason the Apostle calls the Gospel, which is a
revelation hereof, the wisdom of God in a mystery; and the hidden wisdom, that
God ordained to our glory, (1 Cor. 2:7).
(3) The power of God has ever acted in favor of the elect.
Such obstructions attended their salvation that omnipotence only could remove;
and such adversaries are engaged against them, that almighty power alone could
conquer. They are naturally in such a state which requires the exertion of the
same unlimited power to meeten [to render fit; Ed.] them for glory. And the
number, policy, and vigilance of their enemies, with their own weakness, make it
necessary for them to expect all their protection from above. Their redemption
was a work of divine power; hence Christ, as crucified, is said to be the power
as well as the wisdom of God, (1 Cor. 1:24). Nor is this divine perfection less
apparent in their preservation to glory, who are kept by the power of God unto
salvation, (1 Pet. 1:5).
(4) Divine faithfulness stands engaged for the security of
God’s people. Many and full are the promises that refer to the salvation of
Israel: all which may be safely relied on, because of the eternal veracity of
their infinitely great Author, who it is absolutely impossible should ever fail
of accomplishing what he has given his word to do for any. This the Apostle
improves as an encouragement to faith, under sufferings for the Gospel’s sake;
“If we believe not, yet he abideth faithful, be cannot deny himself,” (2 Tim.
2:l3). He is not mutable, as creatures are, but is eternally above all
variableness or shadow of turning, (
(5) The justice of God acts in favor of the elect, as well as
the other divine perfections; that is an attribute which strikes a guilty
creature, without hope of an interest in Christ, with the greatest terror; it
speaks nothing but eternal destruction to a sinner out of him, and therefore the
consideration of it must be most awful, without a view of his satisfaction. But
as its demands have been fully answered by Christ, the surety of his people, it
concurs with goodness in promoting their salvation; mercy and truth are met
together, righteousness and peace have kissed each other, (Ps. 85:10). Since
plenary satisfaction is made for the sins of the elect, this perfection in God
stands engaged for their security [and] justice to Christ; their Head, who
suffered for them, requires their eternal felicity; and therefore this divine
attribute, which cannot be thought of, by guilty creatures as such, without the
greatest emotion, affords solid peace and tranquility, to those who are
interested in Christ, because the honor of it is as much concerned in their
happiness as the glory of rich grace; whom God hath let forth to be a
propitiation, through faith in his blood, to declare his righteousness, for the
remission of sins that are past, through the forbearance of God. To declare, I
say, at this time his righteousness, that be might be just, i.e. appear to be
just, and the justifier of him which believeth in Jesus, (Rom. 3:25-26).
3. All that God has is the saints: his infinite treasures of
grace and glory are all made theirs by an act of his sovereign will, in order to
their eternal happiness.
(1) His grace. He is infinitely rich in
mercy in himself; but God who is rich in mercy, (Eph. 2:4). And he has an
immense stock of grace by him, which he designed to communicate to the objects
of his favor; hence says the Psalmist, “Oh how great is thy goodness, which thou
hast laid up for them that fear thee; which thou hast wrought for them that
trust in thee before the sons of men,” (Ps. 31:19). The Apostle Peter stiles the
Lord, the God of all grace, (1 Pet. 5:10). There is no grace the saints can
need, but it is in their covenant-God, and will be communicated to them. As
guilty creatures pardon is necessary, this they plentifully receive, yea, equal
to the greatness of their guilt, how much soever it is aggravated; in whom we
bare redemption through his blood, even the forgiveness of sins, according to
the riches of his grace, (Eph. 1:7). As stripped of original righteousness, a
complete one they must be furnished with from another, in order to their
acceptance; this they have in Christ, according to the same grace, (Titus 3:7).
As polluted creatures, holiness is necessary to be wrought in them, to meeten
them for everlasting happiness; this also they partake of, from the same
fountain of God’s free grace. Their regeneration is an effect of that abundant
mercy, (1 Pet. 1:3) which there is in their heavenly Father. As they are weak or
unable to defend themselves, and their enemies are numerous and potent,
continued supplies of grace are absolutely needful to preserve them from
falling; this shall not be wanting to them, For God will supply all their needs
according to his riches in glory,
en cristw ihsou (en christo iesou),
in Christ Jesus, (Phil.4:19). Thus the God of all grace,
will dispense all that grace which is necessary for them; he will give grace,
(Ps. 84:11), yea, more grace to the humble, (Jam.4:6), whatever they need.
(2) Glory is made theirs; a never failing fountain of which
there is in God; hence he is styled the Father of glory, (Eph. 1:17) as he is
the Father of lights, (
4. There are several things concerning the act of God’s
giving himself to his
(1) It was an act of pure grace, this procedure of God, in
favor of his people, can be resolved into no other cause, than that of his own
good pleasure. He stands in such a relation to them which he does not to others;
but it is not because they are preferable to those who have no such federal
interest in him, their nature is as depraved, and their actions are as contrary
to his law. The Apostle answers this question, are we better than they? in the
negative, no, in no wise, (
(2) This was an act of sovereignty. It was merely owing to
the divine will that Peter was interested in God, and not Judas. None among the
sons of men lay claim to so high a privilege as their due, for they all deserve
to be eternally banished from God, and to lie under his awful vengeance, on
account of their corruption and guilt: hence it is evident, that the interest
any of them have in God, must be ascribed to his sovereign determination, thus,
to show favor to them, while he refuses this dignity and happiness to others,
not more undeserving of his favorable notice than they are; agreeable to the
Apostle’s observation, “…he hath mercy on whom he will have mercy, and whom he
will be hardeneth,” (Rom. 9:18).
(3) It is an irreversible act. The elect can never be
deprived of that covenant-interest which they have in God. The cause and spring
of it will never cease; that is to say, the love of God, which is absolutely
immutable, and therefore eternally secures their interest in himself. It is by
virtue of a firm covenant of grace that God is theirs, in which he engages, they
shall be his people, and he will be their God, (Jer. 32:38). This covenant he
will not break, nor alter the thing that is gone out of his lips, (Ps. 89:34).
But unless the covenant of grace can be violated, the saints wilt not lose their
interest in its infinitely great Author, which never can be, for the
accomplishment of all its glorious and precious promises entirely, rests on the
veracity and faithfulness of God himself: it therefore is a sure covenant, (2
Sam. 23:5), and being so, all in that covenant stand in an inseparable relation
to God. Farther, there is an indissoluble union subsisting between Christ and
the saints he is their Head, and they are his members; nor will it ever be in
the power of any to rend them from him, and so long as this union continues,
they may depend upon a peculiar and federal interest in the Father; till he
ceases to be a God to the head, he will not cease to be a God to the members.
Christ is ascended to his God and our God, to his Father and our Father, (John
20:17). These things abundantly evince the eternal duration of our interest in
the great Jehovah.
5. From this doctrine I infer two things,
(1) That believers have no cause of fear: It is true, their
enemies are very numerous, and their power, is exceeding great, and they are not
capable of defending themselves a moment; notwithstanding which, they have no
reason to be terrified, for omnipotence itself is engaged their security, and
therefore the will of their adversaries shall never be accomplished upon them:
each of them may say with the Psalmist, “The Lord is my light and my salvation,
whom shall I fear? The Lord is the strength of my life, of whom shall I be
afraid,” (Ps. 27:1)?
(2) Believers only are happy persons. Happiness all men are
seeking to obtain, but they are either fatally mistaken in their notions
concerning it, or in the way to arrive at the possession of it: Many conceive
that it consists in riches, pleasures and honors; others imagine, that extensive
knowledge, and tranquility of mind, is true felicity. These come nearer to it
than the former, but yet fall short; it is only the knowledge of, and communion
with God in a mediator, a settled peace, and composure of mind arising from
thence, that our real happiness consists in here; and consummate felicity
hereafter will consist in conformity to, and in the enjoyment of God and Christ,
which is not attainable by anything that we can do, as men naturally conceit.
The children of God are, many of them, poor, afflicted, and despised in this
world, yet they alone are truly happy persons, because they only are interested
in God, the source and fountain of real and perfect bliss. Happy is that people
whose God is the Lord, (Ps. 144:15), to them he will shew the path of life; in
his presence is fulness of joy, and at his right hand are pleasures for
evermore, (Ps. 16:11).
Secondly. I proceed to consider, Jabez's solemn worshipping
of God, he called on the God of Israel. By this is sometimes intended worship in
general, as in these words, “…then began men to call upon the name of the Lord,”
(Genesis 4:26), i.e. to join together in his public worship. In other places; it
designs a particular branch of religious worship, viz.
Prayer; thus in these words, “and call upon me in a day of
trouble,” (Ps. 50:15). This is a part of natural religion; or, it is a duty of a
moral nature, and is incumbent on all persons; as well on the unregenerate as on
those who are born again; hence the Apostle Peter, at the same time he tells
Simon Magus that be was in the gall of bitterness, and bond of iniquity, puts
him upon the practice of this duty; and pray God, (Acts 8:22, 23). Although the
prayer of an unregenerate person, is an abomination, (Prov. 28:9), he is not
excusable in the neglect thereof: greater guilt is contracted by the entire
omission of a duty, than attends the improper discharge [of] it. If prayer can
be neglected by unregenerate persons, because they cannot perform it in an
acceptable manner, they may also decline to perform the civil actions of life
upon the same principle, for the plowing of the wicked is sin, (Prov. 21:4);
which, I suppose, none will think it proper they should. What I shall farther
offer on this head, immediately concerns the saints; and it will be contained in
showing this to be their duty that the Holy Spirit is their Director in it; and,
that they have great encouragements to practice it.
1st. Prayer is the indispensable duty of believers. This is
so evident, that I imagine I might be excused insisting on the proof of it,
however backward, through various causes, they may sometimes be to engage in it.
1. Personal and private prayer is a duty they are under
obligation conscientiously to regard; Jesus Christ exhorts to this, “But thou,
when thou prayest, enter into thy closet, and when thou hast shut thy door, pray
to thy Father which is secret, and thy Father which seeth in secret, shall
reward thee openly,” (Matthew 6:6). The variety of our wants, the multitude of
our difficulties, the great number of our temptations, our own inability, and
absolute dependence on God, should excite us to a constant attendance at the
throne of grace. I am of opinion, we may best judge of the care of our souls, by
a readiness to draw nigh to God in secret prayer, or backwardness to approach
his presence in our closets. If a spiritual frame is maintained in us we shall
closely attend to this duty; but if we are lukewarm, and sunk in the exercise of
our graces, we shall be ready to improve every trivial affair which may occur,
as an excuse for our neglect in this thing. This is as well our privilege as our
duty. In prayer to God we may use the utmost freedom in complaints: we need have
no check upon us, from, an apprehension that he will take advantage against us
for, or upbraid us with, those evils we complain of before him; this too
frequently is the manner of poor guilty creatures towards one another, but it is
not the manner of an infinitely gracious God, we therefore may embosom our whole
souls to him, and tell him of any, or all the vile lusts that distress and
plague us: we may mention all our temptations, and freely confess how ready our
corrupt nature is to yield to them, or how far it may have so done, in any
instances, to our unspeakable grief, without the least thought of being
upbraided therewith hereafter. We also may be full as free in our petitions: as
God is able to do exceeding abundantly above all that we ask or think, (Eph.
3:20): he allows us to entreat for whatever is needful to our spiritual support,
relief, and consolation. Since we have this liberty of access to the throne of
grace, and may use such freedom in our addresses to our heavenly Father, how
base are our hearts, which frequently tempt us to decline the practice of this
important duty, and the improvement of so inestimable a privilege.
2. Family prayer should be constantly attended to. The
worship of God ought to be maintained in all the families of the saints. That
family in which solemn and joint prayer is wholly neglected, is far from being
such as it ought to be; in this particular it is very much unlike a Christian
one; happy would it be with us were we wrought up to the same resolution that
Joshua was, who said, “…as for me and my house we will serve the Lord,” (Joshua
24:15), for we should certainly find our own advantage in it. The great God will
show very high resentment against those families that neglect his worship: “Pour
out thy fury upon the heathen, that know thee not, and upon all the families
that call not on they name,” (Jer. 10:25). It cannot but be thought a duty
incumbent on matters of families, to pray with, and for their children and
servants, whom providence has put under their care and inspection; a faithful
attendance hereon may, at least, strike their minds with an awe of God, and lay
such a check upon them, which may prevent their sinning as others do. I doubt
not but many can attest to the truth of this by their experience. Besides, as we
ought to endeavor the conviction of those under our immediate notice, we can’t
tell how far God may please to succeed the discharge of our duty in this
particular that way; however, whether or not the effect follows, which we should
desire, that is to say, the spiritual good of those about us, we shall keep
clear of their blood, if we are found in the practice of our duty towards them.
It is not improbable but some may say, they are convinced it is their duty to
pray in their families, but that they are not furnished with suitable gifts, and
therefore they are obliged to omit it; such I would ask, if they have at all
attempted it? If they have not they must allow me to say, it is trifling to urge
their want of proper furniture, as an excuse for this neglect. Besides, it can
hardly be thought, that a person sensible, of himself, his state by nature, his
need of Christ, and of his suitableness as a Saviour, can be utterly unable to
perform this branch of religious worship in his own family, where strict method,
proper coherence, and fluency of expression, are not absolutely necessary to the
useful discharge of it. Again, gifts improve by using: I have known some who
were not eminently furnished for such a work, that upon the exercise of the
abilities they had, a blessing has attended, and their improvement has been very
visible. I add, that since family prayer is a duty, we ought to be careful, lest
we render ourselves unfit for it, or incapable of it, by conversation, or
otherwise, when we are abroad.
3. Social and public prayer believers ought to practice. The
advantages arising from the conscientious observance of this are more than,
perhaps, are commonly thought of; hereby the saints are mutually edified,
comforted and strengthened, their hearts are strongly cemented together in love;
and it has a wonderful tendency to promote spiritual affection to divine things.
It is no small part of the commendation given by the Holy Ghost of the primitive
churches, that they practiced this duty; “…they continued stedfastly in the
apostle’s doctrine and fellowship, in breaking of bread, and in prayers,” (Acts
2:42). Such who are in church-fellowship are doubtless under obligation jointly
to confess their imperfections, and entreat the divine blessing on the Word and
Ordinances preached and administered among them, that their souls may be built
up in their most holy faith, and to pray that peace maybe within Zion’s walls,
and prosperity in all her palaces, (Ps. 122:7). There is at this day a sorrowful
neglect of this duty, which, among many other things, makes it but too evident,
that the glory of our religion is greatly eclipsed: may the Lord hasten a
revival of it, if it be his will.
2nd. The Holy Spirit is the Director of the saints in this
duty; on account of the assistance which he gives in the spiritual performance
of this branch of worship he is called, the Spirit of supplications, (Zech.
12:10). The preparation of the heart in man for this duty is from God, as well
as the answer of the tongue, (Prov. 16:1).
1. The divine Spirit teaches us what to pray for: we know not
how to order our speech by reason of darkness, (Job 37:19). Our spiritual
ignorance renders, it necessary for us, to depend on heavenly influence and
guidance, when we draw nigh to God in prayer, for we know not what to pray for
as we ought. Without instruction from above we are incapable of a proper
discharge of this important duty; as we are not sufficient of ourselves to think
any thing as of ourselves; (2 Cor. 3:5); we must needs be unequal to a service
of this nature, wherein are required a profound reverence of the divine majesty,
an humble opinion of ourselves, spiritual ideas of things naturally unknown,
fervent desires of what we naturally are not disposed to seek after, and our
thoughts intently fixed on, invisible objects. Hence it is evident, that our
spiritual prayers are effected under a supernatural influence; it is the Spirit
helpeth our infirmities, and makes intercession for us with groanings which
cannot be uttered, (Rom. 8:26).
2. He excites our desires after those things which we pray
for. Our supplications consist only of a few cold and formal petitions, unless
our affections are moved, and our hearts ascend up to God, whose Name we
invocate: It is the heart he looks at; lip-service is far from being acceptable
to him. In this duty our heart should always be the guide to our lips. What we
express with our tongues ought to be the unfeigned desire of our souls. Now as
we are bent to backsliding, (Hosea 11:7) it is absolutely necessary that we
should be divinely attracted: The Church was justly sensible of this when she
thus expressed herself, “draw me, we will run after thee,” (Song of Solomon
1:4). The necessity of such an heavenly attraction and influence is evident to
every believer, who finds himself naturally indisposed to things of a spiritual
kind. The great difference he experiences in his soul, in his solemn approaches
to God, sufficiently convinces him, that all his dependence ought to be on the
Holy Ghost in his addresses at the divine throne. Sometimes his heart is cold,
vain, and wandering, in the beginning of this duty; before the conclusion, it
may be, it is greatly enlarged, and is made like to the chariots of a willing
people, (Song 6:12); at other seasons, when he imagines himself to be in a most
suitable frame for a work of this nature, and therefore cheerfully engages in
it, on a sudden his affections cool, his thoughts rove, and his soul is greatly
contracted: wherefore: he cannot but conclude, it is a vain thing, to attempt
this duty without a view to the gracious operation and aid of the Spirit of God.
3. He gives them liberty and freedom in prayer. The people of
God have always liberty of access to him through Jesus Christ. Under every
temptation, distress and affliction, they may freely draw nigh to their heavenly
Father, and spread their case before him; but it is not at every season they
have liberty in their access to God; as the Psalmist was they all sometimes are,
shut up, and cannot come forth, (Ps. 88:8): a sense of their guilt fills them
with shame, and almost forces them to silence. It is only when the Spirit of
Christ takes of his things, and shows them, (John 16:14) to their souls, that
they have inward freedom. A view, by faith, of his blood, righteousness, grace,
and intercession, are the foundation of the believer’s boldness; “In whom we
have boldness and access, with confidence, through the faith of him,” (Eph.
3:12); and the Spirit of grace is the efficient, or Author, of that freedom:
“where the Spirit of the Lord is there is liberty,” (2 Cor. 3:17).
4. He causes us to hope for what we ask, The exercise of
faith is necessary in this duty. Let him ask in faith, (Jam. 1:6) is the
direction of the Apostle James, If we have no expectation of receiving a favor,
upon an application to a friend, we are easily prevailed with to decline it; so,
if we have no hopes of obtaining a gracious answer to our prayers from God, our
inclination to call upon him will sensibly abate. Without some encouragement to
expect a favorable audience with God our petitions to him will be very faint and
cool; and therefore the influence of the Spirit of faith should always be
desired by us when we engage in this sacred duty, as what is absolutely needful
to our comfortable performance of it. With what satisfaction, liberty and
pleasure, as well as assurance of faith, (Heb. 10:22), do the saints draw nigh
to God, when the Holy Ghost powerfully applies the divine promises to their
souls; such as, seek, and ye shall find; knock, and it shall be opened to you,
(Luke 11:9). “I the Lord will hear them, I the God of Israel will not forsake
them,” (Isa. 41:17).
3rd. The encouragements to this duty are many, which, if they
have a suitable influence upon us, will cause us diligently to attend on it.
1. God’s relation to us. He hath been pleased, of his
infinite goodness, to make us his children. Behold, what manner of love the
Father hath bestowed upon us, that we should be called the sons of God, (1 John
3:1); which our Saviour proposes as an encouraging motive to prayer, “If ye
then, being evil, know how to give good gifts unto your children, how much more
shall your Father, which is in heaven, give good things to them that ask him,”
(Matthew 7:11). A tender parent can’t but be moved with the entreaties of his
child under distress, and be ready to give relief if he is able. The compassion
of God, towards his people, infinitely exceeds the tenderest bowels of any
earthly parent, and therefore we may call upon him with a full assurance of
obtaining all needful supplies and succor from him.
2. His perfections may encourage us to engage in this
important duty.
(1) His Omniscience. That God to whom we pray has a perfect
knowledge of the frame and desires of our souls; which, as it ought to strike us
with an humble awe, when we come before him, to it may justly be improved, as a
great encouragement to us, in all our solemn acts of devotion, to hope for what
we ask, however imperfectly we may express ourselves to him: “…he that searcheth
the hearts knoweth what is the mind of the Spirit…,” (Rom. 8:27).
(2) The Omnipotence of God raises our expectations of relief
in our addresses to him, a real and intimate friend may sympathize with us under
trouble, and be strongly inclined to free us from it, but it is often out of the
power of our best friends to relieve us when in distress. This cannot be
supposed of our heavenly Father, who is able to do exceeding abundantly above
all that we ask or think, (Eph. 3:20). The saints help in God is like water in a
fountain, ever flowing and never dry. Neither the number, nor the greatness of
their difficulties, should discourage them in a dependence on omnipotent power,
because that makes hard things easy, and pressing things light.
(3) His infinite goodness. The ability of a person to
extricate us out of great troubles, without a will to do it, affords us no hope
of relief. Now, as God is able to help us, be our case ever so desperate in
itself, his immense favor will certainly induce him to regard; and seasonably
succor us. The infinite love, which is in his heart towards his people, will
always draw forth his power to their support, and speedy deliverance out of
threatening dangers. What great encouragement is this to wait upon him in
prayer!
3. The promises God has made of hearing the prayers of his
people, may well encourage them closely to attend on this duty: “…before they
call I will answer, and while they are yet speaking I will hear,” (Isa. 65:24).
Divine promises are sure and firm; they are all yea and amen to the glory, (2
Cor. 1:20) of their Author. This, among others, the Lord will inviolably keep,
and therefore we ought never to be discouraged in praying to him, from an
apprehension that he will deny us a gracious audience or answer.
4. Christ’s intercession wonderfully encourages the saints to
address the throne of grace. His regard to his people, now he is in heaven, is
the same that it was, when he was here on earth; his exaltation at God’s right
hand makes no alteration in his affections towards sinners; he ever lives to
make intercession for them, (Rom. 8:34), he is their Advocate with the Father,
(1 John 2:1), and will thoroughly plead their cause; (Jer. 1:34); he prays the
Father for all necessary grace to be communicated to his people here, and
declares it to be his will, that they should be with him forever in glory
hereafter, (John 17:24); and therefore they cannot, in their petitions to God
for spiritual favors, exceed him in his intercession for them. O! what
encouragement is it to faith in this duty, that Christ continually intercedes
with God, to grant those blessings to us, which we pray to him for, as what are
requisite to our spiritual advantage and comfort. I go on,
II. To consider the favors he asked. They are various, and
very great,
1st. He entreats that God would bless him: Oh that thou
wouldest bless me indeed. It was real happiness that he was desirous to obtain
from God, who is the fountain and spring of all true blessedness. No creature
can be happy in a state of distance from him, or without nearness to him, and
communion with him. The happiness of guilty creatures, as we are, consists in a
deliverance from that which renders us unhappy, and in the communication of
special spiritual and eternal blessings to us.
1. The felicity of a fallen and guilty creature consists in a
deliverance from that which renders him unhappy.
(1) From guilt contracted. Sin is the procuring cause of all
misery and infelicity; it is that which exposes us to afflictions and death in
this world, and that draws down upon sinners the vengeance of God in the next.
The wages of sin is death, i.e. eternal death, as the gift of God is eternal
life, (Rom. 6:23); and therefore there is no possibility of being happy without
a discharge from guilt. Those only are to be esteemed happy persons, who obtain
the remission of their sins by Christ’s blood: “Blessed are they whose
iniquities are forgiven, and whose sins are covered. Blessed is the man to whom
the Lord will not impute sin,” (
(2) It necessarily supposes a freedom from condemnation. Sin
subjects us to a curse: “…Cursed is every one that continueth not in all things
which are written in the book of the law to do them,” (Gal. 3:10). God, as a
lawgiver, pronounces dreadful menaces against guilty creatures as such; nor is
it possible to escape the malediction denounced, without an interest in Christ’s
satisfaction; that, indeed, effectually secures us, from it: There is no
condemnation to them that are in Christ Jesus, (Rom. 8:1). A charge of guilt and
condemnation, are inseparable. If a man is under the imputation of sin he is
also condemned; but if he is acquitted of his crimes, by virtue of Christ’s
blood, he is not liable to any divine threatenings.
(3) The happiness of guilty creatures supposes a security
from divine anger, which their sins have exposed them to. Every act of
transgression against the law subjects us to the awful displeasure of God; and
therefore it is the greatest unhappiness to lie under a charge of guilt. Eternal
misery hangs over such whose sins are not remitted; but those who obtain a
discharge of their guilt through Jesus Christ, are eternally secured from the
stroke of divine justice; being justified by Christ’s blood we shall be saved
from wrath through him, (Rom. 5:9).
2. Our felicity is inclusive of the communication of all
special, spiritual and eternal blessings.
(1) Adoption, or being made sons to God. This unspeakable
honor and dignity is conferred upon us who are vile and sinful creatures; having
predestinated us to the adoption of children by Jesus Christ, to himself, (Eph.
1:5). By virtue of this relation to God we are constituted heirs of him; “…if
children then heirs, heirs of God, and joint heirs with Christ…,” (Rom. 8:17).
It is an inexpressible happiness to be interested in this glorious privilege for
hereby we are entitled to grace and glory, or are made heirs of all that God is,
and has, who is the fountain of real felicity
(2) Justification is another branch of true blessedness. The
righteousness of Christ being put upon a person recommends him to, and gives him
eternal acceptance with God. Now such who have the divine approbation must
necessarily be concluded happy, according to David, and the Apostle, who quotes
his words, even as David also describeth the blessedness of the man, to whom the
Lord imputeth righteousness without works, (Rom. 4:6). This gives us a proper
and just claim to everlasting happiness; “That being justified by his grace we
might be made heirs, according to the hope of eternal life,” (Titus 3:7). Those
who are justified have an indisputable and unalienable title to all the glory of
heaven, and shall certainly be brought to the enjoyment of it: “Moreover whom he
did predestinate them he also called, and whom he called them he also justified,
and whom be justified them be also glorified,” (Rom. 8:30). These benefits of
adoption and justification ensure to us grace here, and glory hereafter.
(3) Regeneration and Sanctification. We are naturally dead
in, (Eph. 2:1), and under the dominion of sin, (Rom. 6:14), and are also in
bondage to Satan, which is a very unhappy condition; but God of his rich mercy
quickens us, (Eph. 2:1), or communicates spiritual life to our souls, and
delivers us from the power of darkness, and translates us into the kingdom of
his dear Son, (Col. 1:13); he implants a principle of holiness in us who are
naturally carnal and sold under sin, (Rom. 7:14); devoid of any inclination to,
or ability to perform spiritual good: God hath saved us, and called us with an
holy calling, (2 Tim. 1:9). This work is the beginning of everlasting life: it
is glory begun in us; he that believeth hath everlasting life, (John 6:47); that
is to say, in the seed or beginning of it. And this work shall be cherished and
carried on by the same hand that formed it, notwithstanding all opposition from
sin within us, and from Satan, or the world without us; “Being confident of this
very thing, that he which hath begun a good work in you, will perform it until
the day of Christ,” (Phil. 1:6). Those who are the subjects of true grace are at
some times admitted to sweet communion and fellowship with God and Christ:
truly, says the Apostle John, our fellowship is with the Father, and with his
Son Jesus Christ, (1 John 1:3); which fills them with far greater satisfaction,
joy and pleasure, than can possibly arise from the enjoyment of all sublunary
things: “Thou hast put joy and gladness in my heart more than in the time that
their corn and their wine increased,” (Ps. 4:7). The largest affluence of the
things of this life is not comparable to a prospect of, and communion with God
through a mediator.
(4) Perfect and consummate happiness consists in the eternal
enjoyment of God in heaven, which it is the will of Christ, all that the Father
hath given him should be brought to enjoy; wherein are several things to be
observed.
[1.] The removal of all that darkness and ignorance which at
present attends the understandings of the saints. Through divine illumination
they are now enabled to form some ideas of heavenly things, but their
conceptions thereof are low and imperfect, by reason of that darkness which
remains in them; hence says the Apostle, We know in part, and prophesy in part.
Perhaps never had any servant of God a more clear, distinct, and extensive
knowledge of divine mysteries, than this great Apostle had, if ever any were
equal to him therein, and yet he acknowledges, that his acquaintance with the
deep things of God, was but partial and imperfect, when that which is perfect is
come, then that which is in part shall be done away, (1 Cor. 13:9, 10). The
excellency of the human nature principally consists in its rational powers, or a
capacity to form conceptions of God, and what is good. Knowledge therefore, with
suitable affections, is our chiefest glory. If knowledge is to be esteemed more
or less excellent, as it hath objects lower, or more sublime, certainly that of
which God is the object must be accounted infinitely the best. The greatest
skill in the secrets of nature, is to be valued only as it strikes us with a
reverence of its infinitely great Author, and induces us to love him, who, it is
manifest from his works, is a being of immense goodness and unlimited power. If
this philosophy is exceedingly defective; it is only the revelation of salvation
to lost creatures by Jesus Christ, that is suited to conquer the rebellion of
our hearts; and in this there is a fuller display of the benignity, wisdom,
power and purity of God, than appears in the works of creation or providence.
For which reason it may justly be concluded, that, the knowledge of evangelical
doctrines far transcends in excellence and worth, the most extensive
acquaintance with natural things; these are the refined subjects about which the
faith of a believer is now conversant, and which he shall eternally contemplate
upon, and form perfect conceptions of, in the blessed state above; then shall he
know even as he also is known, (1 Cor. 13:12), and see his covenant-God as he
is, (1 John 3:2). This is a happiness which infinitely exceeds the most raised
ideas our present state admits of.
[2.] No perverseness, or bias to evil, will then attend the
will. Believer’s are persons possessed of flesh as well as spirit: whilst they
are in this mortal state, they are bent to backsliding, (Hosea 11:7); the law of
their members too frequently prevails against that of their minds, and brings
them into captivity to the law of sin, (Rom. 7:23), which is in their members.
The disquietude and grief which the deceitfulness, strength, and motions of
lusts within them, often occasion to their souls, are not to be expressed, they
can’t but say, “O wretched persons that we are, who shall deliver us from the
body of this death,” (Rom. 7:24); they groan within themselves, and with longing
expectation wait for the adoption, to wit, the redemption of their body, (Rom.
8:23). In the future state they shall enjoy a perfect freedom from all impurity
and corruption. As soon as they put off their mortal bodies their souls will be
perfected in glory. When no sinful thoughts will ever arise within them to their
disturbance and grief, as now they do, even such times when they most desire, to
be delivered from them, the whole heart will then be intently fixed on God and
Christ, and a holy flame of love to their dear Saviour, will be eternally
glowing in their breasts, who that considers the happiness of such a state, can
be without earnest breathings after the profession of it? May God, of his
infinite goodness, prepare us unworthy creatures for it, and safely conduct us
to it.
[3.] No corruption will then remain in our affections, which
at present are very impure. Now we are apt to set them on things on the earth,
(Col. 3:2): although we are convinced that invisible objects infinitely better
deserve our regard, yet through the imperfection that attends us, the things of
time and sense deeply affect us, and engross far too large a share of out
thoughts, desires and affections but then we shall be entirely delivered from
all such rovings that break our peace, and damp our spiritual joys in this life;
no irregular motions, or disorderly passions, will then find any room in our
hearts, but we shall forever be transported with rapturous views of the dazzling
glories which shine in the Mediator’s adorable Person.
[4.] No discomposure of mind will attend us in the heavenly
state. Here our souls are ruffled and perplexed by various causes; by none so
much, as by the sin which dwells in us; but that we shall be completely
delivered from, when we enter into that pure place, where nothing is admitted
that defiles, (Rev. 21:27). The disappointments, losses and afflictions which
occur in this state of uncertainty, give us great and frequent uneasiness; but
when once we are arrived to the happy shore of the other world, no storms will
ever anymore at all arise upon us, or tempestuous waves of trouble overwhelm us.
Now we are attended with spiritual darkness and desertions, clouds interpose
between God and our souls, and hide his face from us; but when we are above we
shall always behold him in his Son; nothing shall then intercept or prevent the
rays of his favor from shining upon us. Those happy regions above are all
serenity and peace, and every joyful inhabitant these, possesses eternal and
undisturbed rest and tranquility; all sorrow is eternally banished from that
place; no signs of grief will ever appear in the faces of those who are in
heaven, for God will wipe away all tears from their eyes, (Rev. 7:17; 21:4).
[5.] That is a state of uninterrupted communion with God. His
spiritual presence that is enjoyed by believers here, is attended with an
agreeableness and pleasure which rises far above our expression; but yet it is
infinitely below the delight that springs from his immediate presence in heaven,
where there is a fulness of joy, and at whose right hand are rivers of
increasing pleasures for evermore, (Ps. 16:11). The fellowship which the saints
have with their heavenly Father in this state is often interrupted by sin,
unbelief, and temptations; but that which will subsist between God and them
above, will not be broke by any of these things: they will be eternally
swallowed up in the boundless ocean of his everlasting love.
[6.] Their views of him will then be clear, permanent, and
abiding. Now they see him by faith, and beholding the glory of the Lord, they
are changed into the same image from glory to glory. But these prospects are
inconstant [irregular; Ed.], seldom and short; then, as they will be clear,
distinct and full, not as through a glass darkly, (2 Cor. 3:18; 1 Cor. 13:12),
so they will be invariable and never ceasing. No small part of our happiness
hereafter, will consist in viewing the glory of our Redeemer, who is exalted at
God’s right hand. “Father, I will, that they also whom thou hast given me may be
with me, that they may behold my glory…,” (John 17:24). The pleasure which will
attend this view of our dear Saviour, as crowned with glory and honor, (Heb.
2:9), far transcends our comprehension at present. It must certainly be an
exquisite delight to the saints, to see their Redeemer, who once wore a crown of
thorns, (Matthew 27:29) for their sakes, have a never ceasing crown of glory on
his head; and to view him, who was once clothed with shame on their account,
inverted with shining robes of majesty and light.
[7.] They will receive inconceivable glory from Christ. The
Father has given him power over all flesh, that he might give eternal life to as
many as are given him, (John 17:2). He will always be the medium of God’s
communicating favors to us, which is greatly to his honor. Our glory will very
much consist in a conformity to Christ. It was this God resolved upon in
predestination; He predestinated us to become conformed to the lineage of his
Son, (Rom. 8:29). And this seems to comprehend the utmost of that glory which
God designed to bring us to the enjoyment of; the greatness of which we are
unable fully to conceive of or describe. Since the happiness of the future state
will be thus surprisingly great, it is not to be wondered at, that the believer,
in the exercise of a lively faith upon it, cries out, come Lord Jesus, come
quickly, (Rev. 22:20). Persons appointed to this state [are to] be accounted
really happy ones. From this petition of Jabez we may easily collect, that his
heart was chiefly set upon those things which are of a solid and durable nature;
he prays for blessings that outlast time, and which would accompany him beyond
the grave. And thus it becomes us all, to pray for a view of our discharge from
guilt, security from the law’s curse, and from eternal vengeance, which our sins
render us justly deserving of; and also, that we may be meetened for the
enjoyment of God and Christ, and be safely brought to that happiness, when with
respect to us, time shall be no more.
2ndly. His second petition is, “and enlarge my coast.” It is
probable that his possession or inheritance was too strait and narrow, not equal
to the number of his family, which drew this supplication from him. This was the
care with the children of Dan, who were obliged to enlarge their coast by
violence, as we are informed, in the book of Joshua, (Joshua 19:47). It appears
by this branch of this prayer, that Jabez considered God as the Disposer of all
things, as he who fixes the bounds of our habitations, as his Protector, and as
his beneficent Benefactor.
1. He considered God as the Disposer of all things. He framed
the universe, and gave being to everything that exists; he is the Creator of the
ends of the earth, (Isa. 40:28). The whole frame of nature is dependent on him,
and supported by him, and therefore everything is under his direction, and at
his disposal: “The earth is the Lord’s, and the fulness thereof; the world, and
they that dwell therein,” (Ps. 24:1). The Almighty and universal Creator, it is
highly reasonable to suppose, has all things under his management and influence.
It is irrational to conceive, that he who made the world doth not govern it.
Whatever God created doubtless he rules. Divine providence is conversant about
the minutest parts of the creation; a sparrow, two of which are sold for a
farthing, doth not fall to the ground without the permission of our heavenly
Father, (Matthew 10:29). We may therefore strongly conclude, that God exercises
a special care about, and rule over man, who is the chief of the lower creation.
The commencement of our being, the circumstances of our life, whether they be
high or low, the time and manner of our death, are all under divine direction.
2. Jabez considered God as his Protector. His humble
application to God for the enlarging of his coast, may direct us to conclude,
that he was sensible of the necessity of divine protection, to preserve him in a
safe and quiet possession of what was his present property. If we are persuaded,
that the increase of our temporal favors is from God, we cannot doubt of our
holding whatever we may enjoy, by virtue of his governing will. The peaceable
enjoyment of what providence has made our own, is owing to the watchful care,
and powerful protection of the great God; “safety is of the Lord,” (Prov.
21:31). He causes the needy, that is to say, such as are poor, weak, and
defenseless, to lie down in safety, (Isa. 14:30). The Psalmist expresses his
deep sense of divine preservation in these words, “I will both lay me down in
peace, and sleep, for thou, Lord, only makest me dwell in safety,” (Ps. 4:8).
3. He acknowledged the Lord to be his bountiful Benefactor.
None can suitably apply to God for an addition to their temporal estate, but
such who believe his universal providence, and know that what they already
enjoy, be it less or more, is the beneficence of the supreme being. A right
application to the Lord for such an increase of our substance as we apprehend to
be necessary, carries in it a just sense of all the accommodations of life,
being his gifts, and what we are wholly undeserving of believers, when they
humbly and spiritually look up to their heavenly Father, for the communication
of what is needful for them, gratefully acknowledge it is he who giveth them
richly all things to enjoy, (1 Tim. 6:17). This petition gives us a proper
occasion to enquire, whether it be lawful to desire more than we possess, if our
necessary wants are supplied? Or, if having daily bread, we may be justified in
desiring more? I apprehend there are some things, which, if they attend those
desires, render them absolutely unlawful; and that there are different views
which may make such desires strictly justifiable.
(1) Those things which, I conceive, render these desires
unlawful, are as follow:
[1.] A diffidence and distrust of the continued care of
divine providence about us. It is too commonly seen, that after men have had a
long experience of the goodness of God discovered in providing for them, they
sink into a lamentable distrust of the continuance of his beneficent regard to
them, and foolishly propose to defend themselves from penury, by advancing their
circumstances to such a height as may be thought to raise them to an
independence on providence; that is to say, they diligently attempt to lay up so
much store by them as they think will be sufficient to prevent their ever being
necessitous, such a conduct is exceedingly blamable; for, besides the
uncertainty of human Life, which ought to check all such anxious desires, what
reason can be assigned, why we should scruple that the providence which has
suitably supplied us for thirty, forty, or fifty years, will not take the same
care of us the short time we may longer continue in life? But oftentimes to such
an excessive pitch does this temper arise in many, that they entirely lore [sic]
all agreeable relish of those mercies they are favored with, because they are
disappointed in their views of this low and diffident kind. This covetous
disposition is very unbecoming those who profess faith in Christ; it is what he
severely censures, as the effect of unbelief, or of a weak faith: shall he not
much more clothe you, O ye of little faith? “Therefore take no thought, saying,
what shall we eat, or what shall we drink, or wherewithal shall we be clothed,
(for after all these things do the Gentiles seek) for your heavenly Father
knoweth that ye have need of all these things,” (Matthew 6:31-32). Having food
and raiment we ought to be therewith content, and not distress ourselves with
thoughts of what we have no just reason to fear, viz. the want of divine
beneficence towards us.
[2.] If ambition and pride give rise to, or cherish these
desires, we cannot acquit ourselves of guilt in this matter. I imagine that
persons of ambitious and aspiring views, are under a strong temptation too
eagerly to pursue the enriching of themselves; to such the want of respect and
honor from others is intolerable, and as riches frequently recommend a man in
the room of good sense, strong parts, affability, and strict probity [integrity;
Ed.], except to the judicious few. It is no wonder, that some men are seen to
labor after the amassing of wealth together, who are not able to make
pretensions to honor, (but can’t be easy without it) above what others in lower
life may claim by the qualifications and virtues which adorn their mind, and
conduct. Men of this cast cannot patiently bear, that any should exceed, if
equal them, in gaiety and grandeur; but are far from imitating, such as are
superior to them in the brighter excellencies that beautify a person.
[3.] If we aim at enriching ourselves with a view to indulge
a sensual appetite, we are highly culpable. Ease, luxury, and wantonness, are
vices, that often captivate persons of plentiful fortunes; numerous temptations
attend those of a superior rank, which such that are below them are not subject
to. The pleasure that arises from the abundance of wealth is far from
over-balancing the many dangers to which it exposes men: a thorough conviction
of which caused Agur wisely to decline seeking of it; he knew that the
corruption of our nature prompts us to pride and insolence, if we are in
elevated circumstances, as it tempts us to actions fraudulent and unjust when we
are in the reverse; which drew this prayer from him, who, perhaps in this
particular is imitated but by few; “…give me neither poverty nor riches, but
feed me with food convenient for me, lest I be full and deny thee, and say, who
is the Lord? Or lest I be poor and steal, and take the name of my God in vain,”
(Prov. 30:8, 9). If we desire to be rich, from an inclination to gratify our
carnal affections, providence is infinitely kind in denying us what would be
unspeakably to our disadvantage: “Ye ask, and receive not, because ye ask amiss,
that ye may consume it upon your lusts,” (Jam. 4:3).
[4.] When our endeavors this way are accompanied with
oppressive designs towards others, we are guilty of a very great evil.
Oppression is a cruel and inhuman vice; but many whose circumstances enable them
to it, seldom discover the want of an inclination to practice it. Do not rich
men oppress you, (
(2) There are some very justifiable reasons that may be
mentioned in favor of such desires, and which sufficiently defend us in
cherishing of them.
[1.] That we may be able to assist others who are in want.
This is a duty incumbent upon us all; we are required to do good to all men,
especially to them who are of the household of faith, (Gal. 6:10). In this we
ought to imitate the beneficence of our heavenly Father, who causes his sun to
rise on the evil and on the good; and sendeth rain on the just and on the
unjust, (Matthew 5:45). Now, if we use our diligence to render ourselves capable
of this charity and benevolence, it is to our commendation; to this we are,
directed, “Let him that stole, steal no more, but rather let him labor, working
with his hands the thing that is good, that he may have to give to him that
needeth,” (Eph. 4:28). We are under obligation to be industrious, with a view to
the service of our fellow-creatures, but more especially, that we may enable
ourselves to relieve poor and distressed saints. As in all other things; so in
this, perhaps our treacherous hearts too frequently deceive us; we may sometimes
think, that we would be extensively charitable, if our circumstances were but
once advanced to such a height; an eager desire of which holds our hand, and
prevents our present liberality; and if, so, we may be assured, that our desire
of increasing our stock is not for the sake of others, but wholly for ourselves;
or, that it is a selfish principle, which governs us.
[2.] It is lawful, to desire an increase of our substance,
with a view to our improvement in useful knowledge. There is a great variety of
subjects that well deserve your diligent study, in order to any considerable
acquaintance with which such helps are necessary, that cannot be obtained
without great expense; and therefore persons in low circumstances, though they
may have an excellent genius, or their intellectuals maybe such as fit them for
sublime studies, yet their situation of affairs does not furnish them with
suitable opportunities, and necessary advantages, for that improvement of which
they are capable. In the opinion of Solomon, an advancement in knowledge is far
preferable to the increase of riches; “How much better is it to get wisdom than
gold; and to get understanding rather to be chosen than silver,” (Prov. 16:16).
The works of nature are very worthy of our diligent enquiries, for those
discoveries which are to be made of the order, dependence, beauty, and harmony
of natural things, may justly lead us to adore the great Creator, whose infinite
wisdom and power will visibly appear to us in all our disquisitions of this
kind. But the gracious design of the salvation of sinners, or evangelical
mysteries, best deserve our assiduous studies, because the divine perfections
are more eminently displayed therein, and our dearest interest is most nearly
concerned in our acquaintance with those heavenly things. Now it is lawful to
desire an increase of our temporal substance, in order to capacitate us for
improvement, (by obtaining of necessary helps) in such valuable knowledge.
[3.] We may lawfully desire an enlargement of our treasure,
out of a regard to the interest of religion: the promotion of Christ’s kingdom,
and the propagation of his gospel, challenge our warmest zeal. If we have a deep
sense of the many obligations we are under to Christ, we shall certainly be
influenced to contribute all we can to the support and spreading of his cause in
the world: we cannot neglect, and be indifferent towards his interest, without
involving ourselves in guilt. Besides, a proper use of what providence entrusts
us with, is very likely to be attended with a blessing. It is to be questioned,
whether liberality tends to impoverish us, but we are assured, that to withhold
more than is meet tends to poverty, (Prov. 11:24). “Honor the Lord with thy
substance, and with the first-fruits of all thine increase, so shall thy barns
be filled with new wine,” (Prov. 3:9-10). Now, though these views may justify
us, in desiring an addition to our temporal riches, yet our application to God
for it ought to be with entire submission to his will, as considering, that he
knows what is most proper for us, and best understands how we should use what we
might be entrusted with, for my part, I freely confess, that I apprehend riches
are no farther desirable than as they subserve these valuable ends mentioned;
and what account those will be able to give hereafter, who are possessed of
them, and do not improve them to these purposes, they will do well seriously to
consider. I imagine it must be much such a one as that servant gave, who laid up
his pound in a napkin, (Luke 19:20), and neglected to occupy it.
3dly. The third branch of this prayer is, “and that thine
hand might be with me.” By the hand of God may be intended his powerful grace;
as it is in these words, “The hand of the Lord was with them, and a great number
believed,” (Acts 11:21); which God promises to turn upon his people; “…and I
will turn mine hand upon the little ones,” (Zech. 13:7). These words are
expressive of God’s gracious and effectual influence in and upon his saints.
Jabez was sensible that this was necessary to his assistance, protection,
guidance, and consolation, and therefore entreats that he might be favored
therewith.
1. The hand of God’s love and favor is necessary to our aid
and assistance. We are unable to excite, or put into exercise, and maintain the
vigor of those graces, that are formed in us, which yet are very needful to the
comfort and joy of our souls. Our spiritual vivacity and liveliness is wholly
dependant on Christ, with whom is the fountain of life, (Ps. 36:9). As branches
in the natural vine cannot bear fruit without a continued communication of
nourishment from it, for believers, who are branches of Christ, the true vine,
cannot bring forth any spiritual fruit to God’s glory, unless they have a
constant supply of grace from him; without me ye can do nothing, (John 15:5).
Again, they are unequal to a spiritual performance of any duty, without divine
assistance: their religious exercises are gone through in a very cold, dull, and
heavy manner; if heavenly influences are withheld, a sense of which drew this
request from the Church, draw me, (Songs 1:4). Various temptations attend the
saints; and their corrupt part is very ready to comply therewith. Nor are they,
of themselves, able to repel the force of the least which may befall them. All
our ability to withstand Satan’s urgent solicitations to evil is derived from
Christ, who is our strength, as well as righteousness, (Isa. 45:24). A multitude
of snares surround us in this sinful world, which is, as it were, a land of
deserts and pits, (Jer. 2:6); and therefore supernatural assistance is
absolutely requisite to our comfortable walking, where we can’t but be sensible
that manifold difficulties and dangers are before us. Besides, many afflictions
seize upon us while we are here, which are not joyous but grievous, (Heb.
12:13), though they yield the peaceable fruits of righteousness in the end. How
necessary it is that Christ’s left hand should be under our head, (Songs 2:6),
to keep us from sinking, those fully know, over whom the surging waves of deep
distresses have rolled.
2. Omnipotent grace is necessarily required to our
protection. It is not to be imagined, that we are furnished with a power
sufficient to defend ourselves against the violent assaults of that roaring
lion, Satan, who walketh about, reeking whom he may devour, (1 Pet. 5:8). The
treacherous and powerful enemies which are within our own breasts would
certainly prevail against us, and involve us in endless destruction, if divine
power did not frond [sic] engaged for our defense. Our ruin would be inevitable,
if Christ was not as well a shield to defend us as a sun, (Ps. 84:11) to
enlighten us: so great is our danger, which arises from the deceit and power of
sin in our hearts. The number, malice, and rage of the saints adversaries in the
world, would strike them with the greatest consternation were they left to
defend themselves; it is only the knowledge of their having an impregnable place
of defense to retreat to in all dangers; which bears up their courage and
fortitude of mind. The name of the Lord is a strong tower; the righteous runneth
into it and is safe, (Prov. 18:10). It is by the power of God alone that they
are kept through faith unto salvation, (1 Pet. 1:5).
3. The skillfulness of God’s hand, (Ps. 78:72) is very
heedful to our guidance and direction. We are full as defective in wisdom as in
strength; The way of man is not in himself; it is not in man that walketh to
direct his steps, (Jer. 10:23). We are often at a great loss how to conduct
ourselves under difficult circumstances, as we are unable to act the part which
becomes us; hence the Psalmist entirely depended on direction from above; “Thou
shalt guide me with thy counsel…,” (Ps. 73:24). The true knowledge of what is
our duty is a gift from heaven, as well as the ability to perform it, teach me
to do thy will, is a petition suitable to the condition of us all. The path in
which we should walk is frequently out of our view; we know not where or how to
take one step. So far as our actions are agreeable to the character of good men
they are directed by God; the steps of a good man are ordered by the Lord, (Ps.
153:10). We should turn aside, and eternally wander, if a gracious God did not
say to us, when we decline to the right hand, or to the left, this is the way,
walk ye in it, (Isa. 30:21).
4. The kind influences of God upon us are necessary to our
consolation. All our spiritual comfort takes its rise from rich grace, and is
effected by the good hand of God upon us, (Neh. 2:8). Hence the Lord is styled
the God of consolation, (
4thly. Jabez prays to be kept from evil: “and that thou
wouldst keep me from evil.” He urges a reason for this petition, it is this,
“that it may not grieve me.” I shall,
1. Consider the request.
2. Observe the argument or reason he pleads for obtaining the
favor he asked.
1. I am to consider the request, which is, “And that thou
wouldest keep me from evil;” in this branch of his prayer are three things to be
enquired into.
(1) What is designed by evil.
(2) What is supposed by Jabez his applying to God to be kept
from it.
(3) How the Lord keeps his people from evil.
(1) Evil sometimes designs penalty; thus in these words, I
will bring evil upon them which they shall not be able to escape; and though
they shall cry unto me I will not hearken unto them, (Jer. 11:11). In other
places it intends affliction; as in these words, and comforted him over all the
evil, i.e. affliction that the Lord had brought upon him, (Job. 42:11). All
punishment is affliction; but all affliction is not penalty. Job’s affliction
had nothing of a penal nature in it. Evil is elsewhere taken for sin; as here,
“Ye that love the Lord hate evil,” (Ps. 97:10), i.e. sin. This I apprehend to be
principally designed at least; in this place, under our consideration. It is not
improbable but Jabez might have in view afflictions, and desire to be delivered
from them, which are grievous in their nature. But I imagine it was sin that he
chiefly had respect to, and was desirous of being kept from. A very evil thing
it is.
[1.] It is evil in its nature. It is contrary to God; It’s
the abominable thing that he hates, (Jer. 44:4). It is a transgression of the
divine law; whosoever committeth sin, says the Apostle John, transgresseth also
the law, for sin is the transgression of the law, (1 John 3:4). In sinning we
act in direct opposition to the will of God, despise his authority, and strike
at his government; who therefore will ever be able fully to describe the
disagreeable nature of this hideous monster?
[2.] Since sin is thus vile in its nature it can’t be
imagined to be good in its effects. The consequences arising from it have been
fatal to all chargeable with it. Man’s apostasy from God, or his first breach of
the law, involved us all in misery and woe. By that sin the rectitude and purity
of our nature was soft, and we are become polluted, and prone to all iniquity.
Besides, it is sin that exposes us to the curse and condemnation of the law, and
renders us liable to God’s eternal vengeance; for which things sake, (i.e. the
lusts mentioned above) cometh the wrath of God upon the children of
disobedience, (Col. 3:6). That is the cursed fountain from which all penal evils
spring here, and from whence everlasting destruction will arise hereafter;
eternal death is the wages, (Rom. 6:23) of it, or that is properly demerited by
it: its nature therefore must be inconceivably vile and abominable.
(2) Jabez having a proper sense of the evil and odious nature
of sin, applies to the Lord to be kept from it. Thus all believers do; as David,
who expresses himself after this manner, cleanse thou me from secret faults;
“keep back thy servant also from presumptuous sins, let them not bare dominion
over me,” (Ps. 19:13). Christ gives us advice to this in his directory for
prayer; “lead us not into temptation, but deliver us from evil,” (Matthew 6:13).
The necessity of a dependence on God for preservation from the commission of
sin, thus appears.
[1.] Sin dwells in every believer. ‘It is true, the saints
are born from above, (John 1:13), or a principle of holiness is implanted in
them, (2 Tim. 1:9), which influences them to desire a perfect conformity to
Christ; but their experience sufficiently convinces them, that it is far from
being attainable in this life: whoever shall conceit that he hath attained to
perfection already, will give bur too evident a proof of his being under a
dreadful delusion; “If we say that we have no sin, we deceive ourselves, and the
truth is not in us,” (John 1:8). There is a carnal and fleshly, as well as a
spiritual part in every child of God; contrary and jarring principles reside in
his breast; The flesh lusteth against the Spirit, and the Spirit against the
flesh, and these are contrary the one to the other, (Gal. 5:17). According to
the carnal part he is bent to backsliding, (Hosea 11:7): the natural turn and
bias of his will is to evil; hence the Apostle thus complains, In me, (that is
in my flesh) dwelleth no good thing, (Rom. 7:18). The danger we are in of being
overcome by the deceitfulness and power of indwelling corruption, is far greater
than many, who would be esteemed Christians, seem to be aware of. It is
difficult to determine, whether the deceit, or the strength of sin, is the
greatest. Its deceitfulness appears many ways. It often hides the vitiosity
[depravity; Ed.] and sad consequences of a sinful action, to which the will is
solicited to yield, and endeavors to keep the thoughts, wholly exercised about
the pleasures, or imaginary advantages that will attend it: it offers many
things to extenuate the nature of a crime, and strongly insists upon it, that
there cannot be any great harm in indulging such a particular desire that may
arise in the soul; that at least some advances may be made towards what our
carnal affections are desirous of, without the contraction of any great guilt.
Thus by gradual and slow steps, if the grace of God doth not prevent, it gains
considerable ground in our hearts. The power and prevalence of it is equal to
its treachery; this the Apostle sets forth by calling it a law, and a law that
wars against the law of the mind; and, as he observes, not without success, for
it brings us into captivity, (Rom. 7:21-23); or prevails against us, which, if
we duly consider, we must allow it is highly necessary for us, earnestly to pray
to God, to be kept from evil.
[2.] We are liable to a great variety of temptations. Satan
is an unwearied adversary, and hath had long experience in tempting of men;
whence it is reasonable to conclude, that he may be capable of guessing, what
our constitutions principally incline us to, or what temptations are most likely
to prevail with us: it is not to be questioned, but he diligently considers our
age, circumstances in life, natural inclinations, and the different occasions to
sin which may turn up, and thereby takes us at great disadvantages, and without
a standard to lift up against him we are carried away as with an impetuous and
violent flood, (Isa. 59:19). The craft of this old serpent, (Rev. 2:9), in
soliciting us to the commission of evil, is as great as the sting, that attends
his accusing us of those sins which we have committed. His subtlety is not
unequal to his poison, and therefore it becomes us to depend on Christ for
preservation from, and aid under his temptations, who hath bruised his head,
(Gen. 3:15), and will shortly bruise him under our feet, (Rom. 16:20).
[3.] We are unable to check and subdue the motions of evil in
our hearts, or to withstand temptations. A person may at some times think of a
crime with the greatest detestation, and imagine himself to be proof against all
enticements to it, and say as Hazael did, am I a dog that I should do this great
thing, i.e. evil, (2 Kings 8:13), and yet be prevailed on to commit it. Peter
imagined, that he should much rather choose death than deny his Master; but not
withstanding his abhorrence of so vile a fact, he became guilty of it, with
dreadful aggravations attending it. And why we should suppose, that we are
furnished with an ability sufficient to guard and defend us, in a time of
temptation, anymore than that servant of Christ was, I know not, if we concede
that there is no danger of our committing any evil, because at present our souls
rise up against it, let us not be too confident, but be humble, knowing that our
hearts are deceitful above all things, and desperately wicked, (Jer. 17:9), lest
the Lord leave us to ourselves, to check our vanity, as he did Hezekiah, who
after a recovery from a threatening sickness, was guilty of very great pride and
vainglory, upon which it is said, that “God left him, to try him, and that he
might know all that was in his heart,” (2 Chron. 32:31). He was a good man, but
entertained either too high an opinion of the exactness of his former conduct,
or cherished improper thoughts concerning his own strength; or it may be both,
and therefore God permitted him to fall, to humble and abase him, by his grace,
in recovering of him from his sin. If the Lord saw it meet, that a humble Paul,
who thought himself less than the least of all saints, (Eph. 3:8), should be
grieved with a thorn in his flesh, or be buffeted by a messenger from Satan,
lest he should be exalted above measure, (2 Cor. 12:7); certainly we cannot
think too meanly of ourselves, nor have too strict a dependence on divine grace,
to keep us from evil, to which we are naturally inclined, and are often strongly
tempted to commit. We never walk so rarely as when we walk humbly. May the Lord
therefore enable us to watch, and to join prayer to watchfulness, which is no
less necessary; watch and pray, that ye enter not into temptation, (Matthew
26:41).
(3) God keeps his people from falling into the commission of
gross evils. Thus,
[1.] By maintaining in their souls a proper sense of sin. If
an apprehension of the vile nature of sin declines in us, we are in great danger
of being overcome by it. Slight thoughts concerning a crime certainly pave the
way for the commission of it, be it what it will. If once our conscience is so
far overcome by the strength of our passions, as to abate of its testimony
against any particular vice, nothing can possibly prevent our thinking into it,
but special and seasonable influences of divine grace, to awaken the conscience
out of that lethargy sin has thrown it into; for it is certain we are not far
from the perpetration of that evil, how great soever it may be. It is only at
such a time that we make a proper resistance against sin, in which we say as
Joseph did, “how can we do this great wickedness, and sin against God,” (Gen.
39:9).
[2.] By keeping up a just sense of our own weakness in our
hearts. If once we so far forget ourselves, as to imagine that we shall be able
to stand in a time of temptation, without a strict dependence on Christ for
strength, it is very much if we do not make bold, even with occasions to sin;
for presuming on our own ability, naturally tends to takes us off from necessary
caution, and therefore it is a miracle of grace, if we do not perpetrate the
evil which we begin to make advances towards; this, perhaps, may have been the
case with some, but they have been preserved, yet it can hardly be supposed,
without the contraction of a great degree of guilt; and they have infinite cause
of thankfulness, that they were not fully drawn on to the finishing of sin,
(Jam. 1:15). An humble reliance on Christ for preservation from evil, directs us
to avoid all occasions to sin, as well as best fortifies us against all
temptations to it. Let us therefore say with the Psalmist, “I will go in the
strength of the Lord,” (Ps. 71:16); and take the advice which the Apostle gave
to Timothy, Thou, therefore, my son, be strong in the grace that is in Christ
Jesus, (2 Tim. 2:1).
[3.] Abiding thoughts of our union with Christ directly tend
to keep us from sinning. The relation in which we stand to him is our greatest
honor, and the immoveable foundation of our security. Christ is our Head, and we
are his members; He is the Head of the body the church, (Col. 1:18); and we are
said to be members of his body, of his flesh, and of his bones, (Eph. 5:30);
which the Apostle improves as an argument to purity and charity of life, shall I
then take the members of Christ and make them the members of an harlot, God
forbid, (1 Cor. 6:15). It is exceeding disagreeable in a member of Christ to act
in direct opposition to his will; he is the husband of the Church, from hence
her duty is inferable, as much as her dignity. This conjugal relation of
believers to Christ, plainly suggests the great obligations they are under to
love, submit to, and reverence him; according to the strength of their faith in
this union, they will certainly be desirous of action agreeable to his command.
2. I proceed to consider the reason which Jabez renders of
this his petition; which is, that it may not grieve me. Sin is a certain
occasion of grief sooner or later; however bold men may make with it now, they
will undoubtedly find it, (if rich grace prevent not) to be the cause of
inexpressible and eternal anguish and sorrow. The grief arising from it here, is
either legal or evangelical.
(1) It is the occasion of legal sorrow, which discovers
itself in these two things.
[1.] A dread of God’s anger; something of which may
frequently attend a believer; thus Asaph informs us, that he remembered God and
was troubled, (Ps. 77:3). An apprehension of God’s immense knowledge, infinite
purity, and omnipotent power, when attended with a sense of our own guilt,
raises the greatest confusion, and deepest distress in our minds; for hence we
collect, that he is fully acquainted with all our disobedience to him; that as
sin is contrary to his pure nature, he cannot but hate it; and as his power is
boundless, to our increasing sorrow, we can’t but be sensible that he is able to
inflict upon us the punishment we deserve; that it is impossible we should
screen ourselves from justice before such a Judge; let not any be deceived, for
God is not mocked, (Gal. 6:7).
[2.] A departure from God. Guilt drives men from making an
application to him, who alone can save them. Thus when Adam had sinned, and saw
his nakedness, or that he had lost the rectitude of his nature; and that he had,
by his transgression, exposed himself to the just displeasure of his Creator, he
was so far from humbly prostrating himself before him, acknowledging his guilt,
and asking of pardon, that he turns his back upon him; nor, would he ever have
returned, if God had not sought him, (Gen. 3:8-10). A sense of guilt forces all
his posterity to act such a part, without a view of mercy. These things attend a
legal sorrow, or grief arising from sin and guilt, which it is to be feared too
many take to be repentance unto life.
(2) There is an evangelical grief on account of sin, which
the grace of God produces in believers, by enabling them to act [on] faith on a
crucified Jesus; “…and they shall look upon me whom they have pierced, and
mourn, as a man mourns for his only son; and be in bitterness for him, as one is
in bitterness for his first-born,” (Zech. 12:10). Many considerations maintain
the flow of this kind and ingenuous sorrow in the heart of a believer. As,
[1.] That sin is committed against a gracious God and Father.
The guilt of those sins is highly aggravated which are committed after
discoveries of grace and mercy, which when duly weighed by the saints, it
troubles them exceedingly to think, that they have so often offended the Lord,
after intimations of his love have been given to their souls. With deep
humility, and flowing grief, they acknowledge their unworthiness, as did the
prodigal, saying, father, “I have sinned against heaven, and before thee,” (Luke
15:18). Thus David seems to be pierced very much, with the consideration of his
having sinned against a God of infinite mercy; “according to the multitude of
thy tender mercies blot out my transgressions,” (Ps. 51:1). God’s great mercy
was the only foundation of his hope of pardon; and the sense he had of sinning,
against such a God went very near him; “against thee, thee only have I sinned,
and done this evil in thy sight,” (Ps. 51:4). There is this great difference
between legal and evangelical sorrow for sin, the former arises from an
apprehension and dread of God’s anger; the latter springs from the exercise of
faith on his infinite grace and goodness.
[2.] When a believer considers that he has sinned against a
kind and gracious Redeemer, a large vent is given to this gospel-sorrow. It was
a sense of Christ’s love which Peter had, that melted him into tears:
immediately upon his great and dreadful fall, he received a look of love from
his suffering Saviour; the Lord turned and looked upon Peter, (Luke 22:61); this
caused him to depart from those vile persons who were the occasion of his sin,
and to seek a private place where he might give free vent to his swelling grief;
he went out and wept bitterly, (Matthew 26:75). Could you overhear a believer in
his private devotion, when under a broken sense of his guilt, I imagine you
would find him to confess and mourn over it much, after this manner. How
exceedingly vile and ungrateful is my heart, which has led me to the commission
of sin, although I have seen that to be the meritorious cause of all those
dolorous [painful; Ed.] and cruel sufferings, that my dearest Saviour underwent
upon my account, to deliver me from deserved vengeance? O wretched ingratitude
that I have been guilty of, to sin against thee my precious Redeemer, who didst
shed thy blood, and make thy soul an offering for my sin, (Isa. 53:10)! The
aggravations that attend my guilt arising from hence, are far beyond my
expression or conception; however, still permit me to prostrate myself at thy
feet, and humbly hope in thy merits for pardon, and depend on thy grace for the
destruction, of those abominable lusts that dwell, in my heart. I greatly long
for the entire extirpation of them, that I might sin against thee no more, to
the grief of my soul, nor to thy dishonor.
[3.] The saints are very much troubled that they have grieved
the Holy Spirit by their sin: it was by him that they were convinced of their
natural corruption and danger, their need of Christ, and of his suitableness as
a Saviour; by his influences were they enabled to hope in him, and to commit the
keeping of their souls to him. Also as a Comforter and Witness he gave them an
evidence of their interest in Christ, and of their being sons to God; “The
Spirit itself beareth witness with our spirit, that we are the children Of God,”
(Rom. 8:16). All which being considered by a believer, when under a sense of his
guilt, inexpressibly wounds him, because he clearly apprehends that he has
grieved the Holy Spirit, by whom he has been sealed to the day of redemption,
(Eph. 4:30).
[4.] The reproach that is brought upon religion, by the
unbecoming conduct of a believer, is the occasion of deep distress to his soul.
A virtuous life is an ornament to the Gospel which we profess to believe, and
justifies the doctrine of grace from the foul aspersions that are thrown upon
it, by such as are opposite to it on the contrary, an irregular conduct gives
occasion to those, who are not favorers of that doctrine, to load it with
calumny and odium. When any are suffered, through the strength of disorderly
passions, and powerful temptations, to fall, who have tasted the sweetness of
those doctrines, they are exceedingly troubled that the truths and interest of
Christ should be reproached through their sin and folly.
[5.] That darkness, which follows upon the commission of sin,
in the soul of a believer, is very grieving to him. It is the happiness of the
saints that they are inseparably interested in the divine favor; that nothing
shall be able to separate them from the love of God which is in Christ Jesus,
(Rom. 7:38, 39); and that they are indissolubly united with Christ. For their
eternal security is wholly dependent thereupon. But though their interest in the
favorable regard and love of God can never be lost, yet the sense and
apprehension of that interest may be interrupted by sin for a time. Now, as the
enjoyment of the divine presence is the chiefest joy of the saints: when their
guilt separates God and them, with respect to present and gracious communion,
(Isa. 59:2); or when it veils his face, and hides the light of his countenance
from them, and they are covered with clouds and darkness; great sorrow fills
their hearts; weeping endures for such a night, (Ps. 30:5), of black and
melancholy desertion, as David found by experience, which gave rise to this
petition of his, at the time in which he confessed his guilt, “restore unto me
the joy of thy salvation, and uphold me with thy free Spirit,” (Ps. 51:12).
[6.] The weakness which the commission of sin occasions to
the graces of the saints, is the cause of great distress to their souls. The
work of grace upon the heart of a believer cannot, shall not be destroyed, but
be carried on until the day of Christ, (Phil. 1:6); notwithstanding he is liable
to spiritual decays, with respect to the exercise of grace, and the comfort he
may have enjoyed. Sin naturally tends to interrupt the exercise of faith, to
cool our love, and to abate the vigor of our hope, as, I imagine, must be
evident to every true Christian. The irreverence which the church at Corinth was
guilty of, in the celebration of the Lord’s Supper, was much to their
disadvantage; their coming together was not for the better but for the worse, (1
Cor. 11:17); on account thereof many among them were weak and sickly, and many
slept, (1 Cor. 11:30). Which words either intend bodily indisposition and death,
or spiritual weakness, disorder, and slumbering, drowsy frames. I see no
inconvenience to attend the latter sense. Since such consequences follow upon
sin, certainly it becomes us, as we regard the comfort of our own souls, and the
credit of religion, to pray, that we may be kept from it, that it may not grieve
us.
But to proceed,
III. Jabez received a gracious answer; “God granted unto him
that which he requested.” The Lord will hear and answer the prayers of his
people. The church expresses her faith in this matter thus; my God will hear me.
Here I shall observe,
First. That several things may serve to encourage us to
believe, that we shall be favorably regarded in our petitions at the divine
throne.
Secondly. The nature of God’s answers,
Thirdly. That we should not conclude the Lord doth not regard
us, if we are not speedily answered.
First. To begin with the first, several things may serve to
encourage us to believe, that we shall be favorably regarded in our petitions at
the divine throne.
1. The special love and grace of God, The saints are
interested in the peculiar favor of the most high; for having loved them with an
everlasting love, therefore with loving-kindness be draws them, (Jer. 31:3), His
love to them is such, that it has prevailed with him to give his Son to them,
and for them, (Isa. 9:6; John 3:16), which was the greatest gift that could be
bestowed upon the saints; from whence the Apostle concludes, that God will
communicate all things needful to us: “He that spared not his own Son, but
delivered him up for us all, how shall he not with him also freely give us all
things,” (Rom. 8:32)? We are easily persuaded to grant a favor to a person for
whom we have a particular respect; and much more may it be thought, that the
Lord, who bears an infinite love to his people, will hear their humble
supplications to him, and give the blessings which they shall ask.
2. Their relation to God may justly be improved as an
argument that he will regard their prayer: they are his children, and the
objects of his tenderest: compassion. An earthly parent, who is not become
inhuman, will not be unmindful of the petitions of his child, when in distress,
but will give relief if he is able; then certainly, much more, our heavenly
Father will not turn a deaf ear to our cries, and refuse to grant us the
necessary favors we crave at his hand.
3. Divine promise’s may assist our faith in this thing. God
calls upon us to attend to this duty of prayer, and promises to hear us; “Ask,
and it shall be given to you; seek, and ye shall find; knock, and it shall be
opened to you,” (Matthew 7:7). We ought to credit the Word of God, and upon a
firm persuasion of the stability of his promises of this kind, come boldly to
the throne of his grace, that we may obtain mercy, and find grace to help us in
time of need, (Heb. 4:16).
4. The glory of God himself is concerned in communicating
those spiritual favors to us for which we ask, as well as the consolation of our
souls. The happiness of the saints is inseparably connected with divine honor,
which is a wonderful support to their faith; for hence they may safely conclude
upon their eternal security. The Christian’s fruitfulness is to the glory of his
God: “herein is my Father glorified, that ye bear much fruit,” (John 15:8). But
the commission of sin is to his dishonor; and therefore we have sufficient
ground to hope, that the Lord will hear our voice, and that his ears will be
attentive to the voice of our supplications, (Ps. 130:2), when we pray for an
increase of grace, and the subduing of our iniquity.
5. The spiritual prayers of the saints are directed by the
Holy Spirit, as has been already observed; it is he who makes intercession for
us with unutterable groanings, and this agreeable to the will of God, (Rom.
8:25, 26). Now it may be justly concluded, that the Lord will attend to those
cries of his people which he influences them to, and answer those prayers in his
own way and time that his spirit enables them to put up to him.
6. God has promised to give those spiritual blessings to his
people which they pray to him for. It is impossible that our prayers should
exceed, or equal divine promises. God hath engaged to pardon our guilt, to
justify our persons, to support and defend us, and to thoroughly sanctify and
cleanse us: from all your filthiness, and from all your idols, will I cleanse
you, (Ezek. 36:25). He will gave grace and glory; no good thing will he withhold
from them that walk uprightly, (Ps. 84:11): more than which could not be
promised, nor ever can be enjoyed; and therefore we have no occasion to imagine,
that our petitions of a spiritual kind will not be answered, because of their
great extent, for the compass of our prayers is not equal to that of the divine
promises.
7. Christ presents our supplications to God, which in
themselves are very mean, but they find acceptance through him; he is the
intercessor of the saints at God’s right hand, and he strengthens their
petitions to him, by praying for them, and offering up their prayers to the
Father, as perfumed with the sweet incense of his prevalent intercession; and
thus they come up before God with approbation, which affords sufficient ground
of encouragement to believe, that we shall receive answers of peace from him,
although we chatter but as a crane, or a swallow, (Isa. 38:14) when we pray unto
him.
Secondly. Some things may be observed concerning the nature
of those answers, which God gives to our prayers.
1. Sometimes he answers very speedily and quick; thus he did
Daniel, and whiles I was speaking in prayer, the man Gabriel talked with me, and
said, “O Daniel, I am now come forth to give thee skill and understanding; at
the beginning of thy supplications the commandment came forth,” (Dan. 9:21-23).
As soon as this man of God began to pray to the Lord, a commission was given to
the angel Gabriel to go and comfort him, and inform him of the favorable designs
he had about his people the Jews, who were then in captivity, The Psalmist
desired, and was favored with a speedy answer to his prayer from God, in the day
when I call, answer me speedily, (Ps. 102:2). “In the day when I cried thou
answeredst me, and strengthenedst me with strength in my soul,” (Ps. 138:3)
2. It is the pleasure of the Lord, at some seasons, to defer
giving us an answer to our prayers: we may call, and not be sensible that we are
regarded, for a considerable time; this was the case with the Church: says she;
speaking of her beloved, “I sought him, but l found him not; I called him, but
he gave me no answer,” (Songs 5:6); which was a just reproof for her ill
treatment of him. God’s acting thus towards the Church, caused her bitterly to
complain elsewhere, when I cry, and shout, he shutteth out my prayer: thou hast
covered thy self with a cloud, that our prayers should not pass through, (Lam.
3:8, 44). When God thus delays to answer our petitions, let us not imagine that
he is regardless of them, since he has acted in this manner by his saints
heretofore, nor think of neglecting to call upon him, but as enabled, wait
patiently for him, (Ps. 40:1): The vision may be for an appointed time, but at
the end it shall speak, it shall not lie; though it tarry, wait for it, because
it will surely come, it will not tarry, (Hab. 2:3). God defers his answer to
exercise the faith, hope, and patience, of his people.
3. In some instance the Lord’s answers to the saints prayers
have been direct and full: thus David was not only immediately, but fully
answered, or God granted him that very favor he asked. He had been guilty of sin
in numbering the people, and God, to show his resentment, sent the pestilence
among them, which swept away seventy thousand, and taught David, that the vast
multitude of his subjects might soon be reduced to a very small number; upon
this he confesses his sin, and earnestly entreats of the Lord, to put a stop to
the raging of the plague, and is answered according to his desire, (1 Chron.
21:28).
4. Some divine answers to the prayers of the saints are not
direct and full, but yet they are sufficient and satisfactory. The Apostle, when
he had a thorn in his f1esh, the messenger of Satan sent to buffet him, he
applies himself to God for relief; he prays a first and second time and receives
no answer, and the third God doth not grant him what he desired, which was, that
he might be delivered from his present distress, but the answer given, was my
grace is sufficient for thee, my strength shalt be made perfect in thy weakness,
(2 Cor. 12:7-9). So that the Lord deferred to give any answer at all for a time,
and when he did it was not directly suited to the Apostle’s prayer, but yet it
was a gracious one, and fully satisfied Paul. God’s all-sufficient grace is a
sufficient support under the heaviest trials and temptations; and therefore, if
he doth not immediately deliver us out of a particular affliction, or from a
particular temptation, it will be enough if he is but pleased to say, my grace
is sufficient for thee.
This leads me to observe,
Thirdly. That we should not conclude the Lord is unmindful of
our prayers, if we do not receive an immediate and direct answer from him in
some instances. As,
1. When we are under great afflictions we may earnestly
entreat the Lord to deliver us out of those distresses, but not have our desires
fulfilled. God designs to answer the best purposes by afflicting of his
children. All occurrences of providence, however afflictive they may be, work
together for the good of those who love God, and are the called according to his
purpose, (Rom. 8:28). He knows infinitely better than we do, what is best for
us, whether adversity or prosperity: he intends to wean us from this world, by
the troubles he suffers to invade us, and to bring us nearer to himself by all
our trials. When the wise designs that he has in view in afflicting of us are
brought about, he will stay his hand, and say it is enough. Since we are
incapable of forming a judgment, when it will be proper that we should be
delivered out of any affliction, we ought to ask for it with an entire
submission to the will of God; and if he continues it longer upon us than we
imagine may be necessary to our advantage, although we have fervently prayed for
its removal, let us not from thence infer, that God is unmindful of our
petitions, or that it is in vain to call upon him.
2. The same may be observed concerning a particular
temptation attending a believer. All the methods that Satan makes use of to
provoke the people of God to commit sin, are very distressing to their souls;
sometimes when they are violently pushed on to the commission of evil, they
conceive that it will be impossible for them to avoid it, which causes them to
say, Lord save, or I perish. A saint may cry earnestly to God for a deliverance
from temptation, and yet be suffered to labor under it for a considerable time
longer. But this is no indication, that the Lord is unmindful of our petitions;
he had a merciful regard to Paul’s prayer, though he did not immediately free
him from his trouble.
3. If a particular evil which we may have often prayed
against is not subdued, so far as we expect it should be, this is not to be
improved as an objection to the Lord’s regarding our prayer. To instance in
unbelief: the believer, it may be, has been frequently thrown into deep distress
by the prevalence of that evil, not-withstanding he has made a fervent
application to God, for the strength and power of it to be reduced; and to his
apprehension it has been so, he has flattered himself it would never more gain
such advantage against him, as formerly it did, but on a sudden he finds himself
to be greatly mistaken; for whereas but a little time since he thought his
mountain flood strong, yet now, being under divine withdrawings, he is troubled,
(Ps. 30:7), not only loses, in a great measure, the sweetness of those gracious
discoveries he has been favored with, but also very much hesitates, whether
those comforts were really from God or not, is afraid that they were not the
produce of powerful grace: which may hold true of other evils, for ought I know,
though I chose to instance in this.
4. If the Lord doth not give us such a degree of comfort as
we have entreated for, yet he may mercifully hear our prayer. It is the pleasure
of God to favor some of his children with much of his spiritual presence, so
that their consolation aboundeth by Christ, (2 Cor. 1:5). He gives to them clear
and distinct conceptions of his everlasting love, and of the designs of that
love; and also of the surprising steps which he has taken, in order to
accomplish those designs: he assists them to act a strong and lively faith on
these things: thus they are blessed with an eminency of knowledge of, and faith
in, the deep things of God, (1 Cor. 2:10). Weaker Christians may be discouraged
because their experience is not so enlarged and ripened; especially when they
have applied to the throne of grace, and earnestly prayed, that God’s comforts
might in the same manner delight their souls, (Ps. 94:19). But we ought to
consider, that in God’s family there are some fathers, or such who are more
grown and experienced; and, that there are young men and babes, (1 John 2:12-13)
whose acquaintance with heavenly mysteries is not so great. Christ hath lambs,
as well as full grown sheep, in his fold, and under his care; there he acts
tenderly towards, for he gathers them with his arms, and carries them in his
bosom, (Isa. 40:11). Now, if we are not equal in understanding and faith to some
believers; or, if we are not fathers in God’s house, this should not discourage
us, but rather we ought to be thankful, that we are babes in Christ; or that we
do partake of the same life and grace with those who are fathers, though not in
the same degree.
5. If our gifts are not enlarged equal to our desires, we are
not to infer from thence, that the Lord is regardless of our prayers. A
believer, when he has a lively sense of Christ’s love to him, and his heart
glows with love to Christ, he may ardently desire such a communication of gifts
from him that might fit him for eminent service, and yet not have these desires
answered; this is no objection to God’s favorably accepting of them. As David’s
desire, and intention to build an house for the Lord, was approved of by him, (2
Sam. 7:13), so these desires of his people, to be furnished with such gifts as
would render them extensively useful, are far from being unacceptable to him,
although he may not design them to that extensive usefulness; as he did not
intend that David should erect his temple, though he approved of his inclination
to do it.
6. God may not see meet to make us of that service in the
world, and in the church, which we desire to be; but neither should this
occasion us to think he is unmindful of our petitions. He is resolved upon
carrying on his own interest, in spite of all opposition; and he makes use of
what instruments he pleases in doing it. Sometimes he effects the most wonderful
things by such means that we should imagine are very unlikely to be attended
with success; nay, which certainly would not be, but that they are used by
omnipotence, which puts efficacy into the means it uses, how much soever they
may seem unsuited to the nature of the work for which they are designed. It may
be the pleasure of the Lord to make some of his servants more eminently
serviceable in his interest than others, to whom they are far inferior in gifts;
this he does to hide pride from man, (Job 33:17), and to teach us, that whatever
our abilities be, the success attending the exercise of them is wholly from God.
If we are not of that service which we desire to be, it ought to keep us humble;
but we should not sink into diffidence and unbelief on that account. The Lord
may not see it proper to answer us in these particulars mentioned, in that
manner or degree which we could be glad of; but hence we ought not to infer,
that our prayers are unacceptable to him, or that he will not hear us, in what
more immediately concerns our welfare and happiness. The reason of which is
plainly this, he hath not given us such clear evidence of his designs concerning
us in these things, as he has given of his kind thoughts about us, respecting
our felicity hereafter. The divine Word doth not inform us, how far we shall be
afflicted and tempted whilst here; nor how far sin shall be subdued, or what
degrees of grace we shall have, how large our gifts shall be, nor of what
service we shall be in this world, but it gives us clear evidence concerning
those things which relate to our eternal state; such as,
1. The knowledge we have of our danger and misery by nature.
Whilst men are unregenerate they are insensible of their spiritual wretchedness
and poverty, and blindness, and nakedness; they imagine themselves to be rich,
and increased with goods, and to have need of nothing, (Rev. 3:17); in their own
esteem they are whole, and have no need of the physician, (Matthew 9:12); but
when born again, or divinely enlightened, they behold the exceeding corruption
of their nature, (Rom. 7:18), the great transgressions of their lives, (Rom.
5:20), their own inability to perform any duty in an acceptable manner, (Rom.
8:8), the necessity of a perfect righteousness, in order to justification before
God, and the imperfection that attends their own, that it’s no better than
filthy rags, (Isa. 64:6); hence they conclude, that they are entirely in
themselves, or irrecoverably soft, unless divine favor interposes, and prevents
their sinking into eternal ruin.
2. The apprehensions we have of Christ: as a Saviour. An
acquaintance with the excelling glory of his person is a free gift, (2 Cor.
4:6). The knowledge of his merits being the only and effectual procuring cause
of the remission of sins; of his righteousness, as being available to, and the
alone matter of a sinner’s justification before God; and a sense of the fulness
of his grace being solely equal to the supply of our spiritual needs, are owing
to the influences of the Holy Spirit upon us, (John 16:13).
3. An entire dependence on him, as thus suited to our case,
is an effect of powerful grace; for he expressly tells us, That no man can come
to him, except the Father, which hath sent him, draw him, (John 6:44). And
therefore if we have experienced such a work, we may be assured that we are
passed from death to life, (1 John 3:14), or are spiritually quickened, though
we were once dead in trespasses and sins, (Eph. 2:1); and may say with Manoah’s
wife, “If the Lord were pleased to kill us, he would not have received a
burnt-offering, and a meat-offering at our hands; neither would he have showed
us all these things, nor would, as at this time, have told us such things as
these,” (Judges 13:23). It will be no presumption to conclude, that God has
loved us with an everlasting love, if he has thus drawn us with loving-kindness,
(Jer. 31:3); or, that God has predestinated us to become conformed to the image
of his Son, (Rom. 8:29); for he has really begun to accomplish such a gracious
decree upon us, and will fully perfect it. Our confidence hereof is securely
built upon the never-failing foundation of his unalterable love, and steady
purpose, (Ps. 103:17. Rom. 8:30); “Being confident of this very thing, that be
which hath begun a good work in you will perform it, until the Day of Christ,”
(Phil, 1:6), when he will present us faultless before the presence of his glory
with exceeding joy, (Jude 1:24).
