him all that he requested," and this speaks loudly to us It shews us, 1. That we ought to spread all our wants before God in prayer— [We have seen how comprehensive the prayer of Jabez was. And ours also should include our every want, temporal, spiritual, and eternal. There is nothing so great, but we are at liberty to ask it; nor any thing so small, but we must acknowledge our entire dependence on God for it. In fact, there is nothing great or small, either before God, or in reference to ourselves: for, as all things are alike easy to him, who formed the universe by his word, and watches over the very hairs of our heads, so there is nothing, however minute, which may not prove of the utmost possible importance to us, as every part of the inspired volume attests. The direction of God to us is, " In every thing by prayer and supplication with thanksgiving let your requests be made known unto God."] 2. We should urge our petitions with an importunity that will take no denial except thou We have, in [So did Jacob; "I will not let thee go, bless me." And so it should be with us. fact, a better plea than Jabez was able to offer. We may go in the name of Jesus Christ, and plead all that he has done or suffered for us. We may look to him as our Advocate with the Father, and assure ourselves of the acceptance both of our persons and our prayers through his continued. mediation and all-prevailing intercession. The conduct of King Joash should be a warning to us. The Prophet Elisha told him that he should smite the Syrians who had sorely oppressed the whole Jewish people: and he bade him to smite the ground with the arrows which he had in his hand, and thereby to express the desires and expectations which he felt in reference to this great event. The king smote the ground only thrice, when he should have smitten it five or six times; and thus by his own want of zeal he restrained the exertions of Almighty God in his favours. And thus it is that we act. If we were more earnest in our desires, and more enlarged in our expectations from God, there would be no bounds to the mercy which God would exercise towards us. "We are not straitened in him, but in our own bowels." Were we to "open our mouth ever so wide, he would fill it"." e Phil. iv. 6. f Gen. xxxii. 26. h Ps. lxxxi. 10. We might ask what we would, and it should be done unto us1.] 3. We should ask in faith nothing doubting— [A doubting mind will rob us of all blessings, and make "believe our most urgent prayers of no effect. We must not only that God is, but that he is a rewarder of them that diligently seek him." Yea, we must "believe that we do receive in order that we may receive." And "according to our faith it shall be done unto us." In fact, there is a kind of omnipotence in the prayer of faith, and, if I may so speak, God himself cannot, I may surely say, will not, reject it. He speaks as if it had a commanding powerm. Of course, this idea must not be pressed too far: but we are sure that, as God never did, so he never will, say to any of the seed of Jacob, "Seek ye my face in vain.”] APPLICATION [Is there then any Jabez, any son of sorrow, here? Go to God, the God of Israel, and say, "Oh that thou wouldest bless me indeed! Let me be strengthened by thee for all my spiritual conflicts. Let mine enemies, my indwelling corruptions, be slain before me." And let me be put into full possession of the heavenly Canaan, where I shall rest from my labours, and be for ever happy in the bosom of my God." Then, brethren, shall your every request come up with acceptance before God, and return in blessings upon you to the full extent of your necessities.] i John xiv. 13, 14. k Jam. i. 6, 7. Heb. xi. 6. m Isai. xlv. 22. CCCLXXXIV. THE PROPRIETY OF CONSIDERING TIMES AND CIRCUM STANCES. 1 Chron. xii. 32. The children of Issachar were men that had understanding of the times, to know what Israel ought to do. THE doctrine of expediency is of difficult investigation but it is highly deserving of our attention; because the greater part of our conduct in every situation of life depends upon it: and it is no small honour to the tribe of Issachar, that they were distinguished above all the other tribes of Israel in practical acquaintance with this important branch of human knowledge. In the account given of the other tribes who came to David to Hebron, we are merely told, how many they brought with them to place David on the throne of Israel: but in relation to the tribe of Issachar we are informed, that they acted from a dispassionate consideration of David's claims, as compared with those of the house of Saul, and from a full conviction, that, in supporting David, they performed an acceptable service to God himself. From the character here given of them we shall take occasion to shew, I. That our conduct must often be affected by times and circumstances We are in the midst of a world changing every moment, ourselves also changing with the things around us. Hence arises a necessity of attending to times and circumstances in our concerns, of whatever nature they be: 1. Civil [It is the knowing how to judge of the various occurrences that arise, and how to improve them to the good of the state, that constitutes the great science of politics: and it is to this knowledge, that the expression of "understanding the times" primarily refers. A statesman cannot determine what will be fit to be done a year hence, because circumstances may arise which would render all his plans abortive. He may indeed display much wisdom in the exercise of foresight, and in providing for contingencies; but still he must of necessity follow events which he cannot control, and be himself controlled by existing circumstances: and he is the greatest benefactor to the state, who is enabled to judge of them most correctly, and to adapt his measures to them most wisely.] 2. Social [All of us have, as it were, a little world around us, wherein we move; and all experience the same vicissitudes as are found in larger communities. In our families, innumerable things arise from day to day, which require us to vary our line of conduct. Sometimes ease and gaiety may become us, and at other times seriousness and reserve: sometimes a yielding spirit will be proper, and sometimes it will be necessary to be firm. It is no little wisdom to know how to conduct ourselves towards persons of different dispositions and of different habits: a See Esth. i. 13. but we should labour diligently for the attainment of this wisdom, because the happiness both of ourselves and others most essentially depends upon it.] 3. Personal [It is obvious, that a very different deportment becomes us in youth and in age, in prosperity and adversity. Solomon tells us, that "there is to every thing a season, and a time to every purpose under heaven" To discern all these occasions, and to improve them aright, is the grand line of distinction between the thoughtless and considerate, the fool and the wise.] But if our conduct must be influenced by them in temporal matters, there is still reason to inquire, II. How far it may properly be affected by them in the concerns of religion That we may attend to times and circumstances, is certain- [This appears both from the example of Christ and his Apostles, and from many plain directions given us in the Scripture. Our blessed Lord at one time was silent before his accusers, ("insomuch that the governor marvelled greatly,") and at another time "witnessed a good confession before many witnesses:" at one time he hid himself from his enemies, and at another delivered himself into their hands: at one time delivered his instructions darkly in parables, and at another spoke "plainly and without a parable." In like manner St. Paul did not deem "all things expedient that were lawful;" but would sometimes conform to the ceremonial law, and at other times neglect and even oppose it; at one time sanctioning circumcision, and at another withstanding it with all his might: and in his ministry he would set before his audience milk or strong meat, according as he saw occasion. So all the Apostles were to fast indeed, but not whilst the bridegroom was with them. Such conduct is also prescribed to us. We are to recommend religion to the uttermost; but "not to set our pearls before swine: we are to enforce the practice of it in its utmost extent; but not to put new wine into old bottles: we are to "answer a fool at one time according to his folly;" and, at another, "not according to his folly."] b See Eccl. iii. 1-8. c Eccl. ii. 14. Prov. xxii. 3. d 1 Cor. vi. 12. and x. 23. But how far we may attend to them, is not easy to determine [Every distinct case must be determined by the peculiar circumstances that attend it: it will be in vain therefore to descend to particulars. We may however lay down one general rule, which will be of service in determining most of the cases that can occur. The consideration of times and circumstances is never to affect our principles, but only the application of them. Our principles must be fixed by the unerring standard of God's word. The love of God, and the love of our fellowcreatures, a regard for truth, and honour, and integrity, with all other Christian graces, must be as fixed principles in our minds, from which we are never to swerve on any account. We must not regard life itself in comparison of these. But then the peculiar mode in which these principles are to operate, must be a matter of discretion, arising from the circumstances of the case. And herein is the difference between a novice in religion, and one who has been long walking in the ways of God: the love of the more advanced Christian has " grown in knowledge and in all judgment;""he discerns" more clearly than others "the things that differ;" and is enabled to combine, what we should always study to unite, "the wisdom of the serpent with the harmlessness of the dove."] It being clear, then, that our conduct may be affected by them, we proceed to shew, III. What there is in the times and circumstances of the present day to affect it There is no little resemblance between the times of which our text speaks, and of the times wherein we live. The elevation to the throne of Israel was typical of the elevation of Christ to an empire over the souls of men [Christ is the true David, to whom all the tribes of Israel must bowf. A long series of prophecies have foretold his reign; and have given us reason to expect that that reign shall be universal e Any circumstances that may have occurred, as sudden deaths, &c. might here be brought forward, as motives to exalt Jesus to the throne of Israel. f Hos. iii. 5. Isai. xlv. 23-25. |