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

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

• 1. Their scituation, business and imployment.
• 2. Their felicity & prosperity in their respective [Page 3]station and business.
• 3. Their Religion and devotion towards God, which is best of all.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As One therefore sayes on the Text,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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