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tively little when he has buckled on his own armour and enlisted companions in his toils: he has still to subdue a host of unsuspected opponents, in the very scenes of his benevolent labours, and to employ many an explanation and entreaty to convince and conciliate "those that oppose themselves ;" and unless he can patiently condescend to be thus put on the defensive, where he might have expected to have been hailed as a friend, he can never hope to effect much good in a world of ignorance and opposition. But, still, this want of concurrence in the parties to be benefited by his labours is often a severe discouragement; for the natural and proper reward of benevolence is gratitude, and where this reward is delayed-for it is seldom wholly withheld, after time and experience have proved the justness of the claim-there requires a high degree of right principle and deeply-wrought affection to induce a cheerful perseverance in the work of mercy.

In addition to all these discouragements, the friend of his species, who views society on a large scale, is sometimes ready to despond on account of the overwhelming magnitude of the objects to be attained. The forces of Christian benevolence cannot find, in the citadel of vice and misery, one assailable point which being stormed the whole garrison must instantly yield. Innumerable are the sins, and innumerable the afflictions, of our fallen world; and so widely are they extended, so strongly are they entrenched, that at the first glance all counteracting efforts might seem wholly fruitless. "Can these dry bones live?" was not a more natural, or apparently reasonable, question, in the prophetic valley of vision, than in the daily scene of human life. Let an individual select but one insulated and apparently attainable point-such, for instance, as the due observance of the Christian sabbath, not throughout the world, or throughout Christendom, or throughout a

large metropolis, but in a single sequestered village, with the full ordinary average of probabilities on his side-and how many years must pass, how many plans be devised, and how much effort be expended, to achieve even one such partial object? Now if this humble modicum of benefit, confined to a few square roods of a professedly Christian population, demand so much time and care; and the result, after all, is so doubtful or short-lived; what inexhaustible energies of charity must it not require to compass all that every true lover of God and man desires to see effected; and this not in a single village, but throughout the world? Taking such а view of the subject, the heart must wholly sicken and despair, but for those powerful calls of duty and encouragements to exertion which the Scriptures unfold, and which will be adverted to in a future part of these remarks.

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This survey of the appalling magnitude of the work, is rendered still more discouraging from the contrast which it forms to the paucity and apparent feebleness of the instruments for its accomplishment. We boast of the present being an age of benevolence; we talk magnificently of our tracts and Bibles, our schools and missionaries; but, alas! "what are these among so many?" Compared with the wants of a sinful and perishing world, all the efforts of our best benevolence, are, at present, but as the impotence of an infant arm to clear and cultivate the million acres of an American forest. The agents and elements of seduction, the temptations of the world, the flesh, and the devil, are rife on every side; but where are the armies of Israel to oppose these redoubted champions? Contrasted with the number of those who either corrupt mankind, or take no pains to reform them, how few are those who zealously devote themselves to devise and apply an antidote to the poison! Throughout the larger part of the world, the avowed enemy of God

and man reigns, "as a strong man armed," in undisturbed possession; and even in the nominal territories of Christianity, in our own most highly favoured land itself, how feeble are the aggressions made upon his usurped dominions! And what renders the efforts of benevolent agency less efficacious than they otherwise would be, is, that human life is a scene of constant change and uncertainty. Before the full benefit of a plan of usefulness can be well felt, a generation is gone; the agent of mercy and the object of his solicitude are no more; and a new race succeeds, to begin anew the successional experiment. Far, how ever, from these circumstances checking the ardour of benevolence, they should only add vigour to its efforts. The knowledge that "the night cometh, in which no man can work," should make us labour more diligently during our short-lived day. And even the apparent feebleness of the instruments of benefit ought not to impede our exertions; especially when we consider, that oftentimes "God chooseth the foolish things of the world to confound the wise; and the weak things of the world to confound the things which are mighty." He, who by means of a few poor, despised fishermen, planted that faith which shall eventually triumph over opposition, can make the humblest efforts of his servants effectual for his glory and the benefit of mankind, far beyond their highest expectations, and long, perhaps, after they themselves have "ceased from their labours."

But, not to anticipate this consolatory recollection, which will more properly be touched upon among the encouragements to perseverance, one additional discouragement must be noticed, springing, not like all the former, from extraneous circumstances, but from the conscious imperfection of the benevolent agent himself. It would be easy to bear up under opposition and ingratitude, and to counterpoise toil and disappointment with those exalted

principles and motives which prompt to this and every other Christian obligation, if the individual himself who undertakes to benefit others were not subject to "manifold infirmities." But too often, when the voice of duty speaks most loudly, other discordant voices are heard to drown her suggestions. Indolence and the love of ease, selfishness, and the dread of the cross of Christ, overpower the monitions of conscience: the animal spirits are depressed, or the spiritual frame is languid, or faith is weak, or love is cold; and scarcely can all the momentous scenes of the invisible world rouse the torpid mind to a sense of its incumbent duties. And here, in truth, after all, lies the chief cause of weariness in well-doing; for, oh! if we could live more as "seeing things that are invisible" to mortal if we could at all times feel aright the value of the human soul, and the importance of eternity; if we could always act as in the presence of God, and cherish an adequate sense of the love of our Redeemer; how trifling would appear all discouragements, in comparison with the claims, the hopes, the motives, the very instincts, which prompt the Christian to benevolent exertion.

sense;

MINIMUS.

FAMILY SERMONS.No. CLXXVI. 1 Kings xiv. 12, 13.-The child

shall die; and all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the grave, because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam.

THE child, or young person, spoken of in the text, was Abijah, a son, and probably the eldest son, of Jeroboam, the first king of Israel after the separation of the ten tribes from Judah and Benjamin. His father was a man of notoriously irreligious principles, who is frequently mentioned in Scripture as "Jeroboam the son of Nebat, who did sin, and

made Israel to sin." Very different was the character of his son, who seems to have been a child of great promise, beloved both of God and of man. But neither his tender age nor his endearing qualities, neither his exalted rank nor his opening piety and virtues, could rescue the princely youth from the calamities entailed by sin upon our fallen humanity. "Abijah, the son of Jeroboam, fell sick," and his sickness appeared unto death. In this extremity, the father, overwhelmed doubtless with affliction at the sufferings and danger of his child, and dreading, perhaps, lest his fond projects and ambitious hopes respecting the succession to his throne should be blasted by the death of this the heir to his newly attained honours, directed his wife, the mother of Abijah, to proceed in disguise to Shiloh, to inquire of the prophet of the Lord "what should become of the child." Fearful, alas! were the tidings that met the ear of the trembling mother, as her footstep sounded on the threshold of the prophet's habitation. The man of God could not behold her, "for his eyes were set by reason of age;" but there was One above, to whom all hearts are open, and who can penetrate the darkest disguise; and, forewarned of her coming by his Divine inspiration, the prophet accosted her as the wife, of Jeroboam, and poured forth into her ear the unerringly predicted doom that awaited her ungodly household. "Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings. Go, tell Jeroboam, Thus saith the Lord God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, and rent the kingdom away from the house of David, and gave it thee; and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; but hast done evil above all that were

before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: therefore, behold, I will bring evil upon the house of Jeroboam." Truly, "it is a fearful thing to fall into the hands of the living God!" Every member of this idolatrous house, except Abijah, who alone seems to have escaped the evil contagion, was to be swept away by a violent end;— an event which took place within two years from the death of Jeroboam, when Baasha utterly exterminated the family. Abijah was rescued from the impending calamity, by an early and peaceful dismissal to that better world "where the wicked cease from troubling, and where the weary are at rest." text were fulfilled: the child died, The predictions in the and all Israel mourned for him and buried him; and he only of Jeroboam came to the grave, because in him there was found some good thing towards the Lord God of Israel in the house of Jeroboam.

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The short history of this young person, faithful only found among his unfaithful relatives, presents to us three points worthy of particular consideration; namely,

First, The great religious disadvantages under which he laboured;

Secondly, The conscientiousness of principle with which he appears to have borne up against them; and,

Thirdly, The favour which God was pleased to shew to his early piety.

First. The first point which occurs, in perusing the narrative before us, is the serious disadvantages of a religious kind which this youthful prince seems to have encountered. How small, comparatively, is the number of those who, with every religious privilege within their reach, are willing to forego their worldly pleasures or interests for the sake of the "excellency of the knowledge of Christ Jesus our Lord!" In our own highly favoured age and country the means of spiritual improvement are open to all: the Bible is,

or may be, in every hand, and whosoever will may drink of the fountain of life; and no bonds, no pains, no public disgrace or punishment, are attached to a profession of Christianity: yet, with all these advantages, how few are decided for God, how few care for their immortal interests, how few heed the salvation of their souls! In many instances, the instructions and restraints of a Christian education, the prayers and entreaties of friends, the beauties and allurements of religion, the remonstrances of conscience, and the admonitions of God's word, all combine in vain to soften the heart and induce the transgressor to take heed to his ways. But Abijah had few such advantages; for, in the first place,

He was the son of a proverbially wicked father. His education was in the mysteries of a blasphemous and senseless idolatry: the example of his parent, and all the surrounding circumstances of his childhood, were such as to favour the growth of every evil propensity, and to choke every opening virtue in the bud.

We

have no reason to suppose that his mother, or any of his relations or connexions, exhibited a better pattern: we hear of no prayers poured forth for his spiritual welfare; no early instructions to melt his infant heart. He stood single in a wicked family, and contrary to the whole course of education and example. To add to this,

He was a prince. His tempta-. tions were therefore great: he was exposed to the seductions of pomp and passion: there were many to caress him, many to flatter him, many to encourage him in every . evil way; but none, that we read of, to warn him, to guide him, or to oppose his inclinations, however wayward. If he was vain, there was much to flatter his vanity; if proud, his pride had ample scope for exercise; if a lover of pleasure, there were all the allurements of a court to attract him. True religion alone was unpopular; the ways of

God alone were unfashionable; but in every other course, all that riches and power and public estimation could afford, was within his grasp. To complete his disadvantages,

He was a child; that is, a minor, or young person. His character could scarcely have been formed; he had not grown inured to temptation; he was open to " youthful lusts which war against the soul." He might have urged the example and solicitations of his elders; he might have pleaded that God could not require, from one so young, so great a sacrifice. There was time enough, he might have said, for him to think of religion; but youth was the season of careless mirth; and why should he alone stand out against all that he saw his gay companions enjoying?

Such were his disadvantages.

Secondly. We are now to consider that conscientiousness of principle with which he appears to have been enabled to bear up against these disadvantages. This is shortly but expressively intimated in the expression, "In him there is found some good thing towards the Lord God of Israel." The extent of his piety, or of his sacrifices for conscience sake, is not particularly mentioned; and there might even be some considerable defects in his character: but, still, there was "some good thing in him towards God." His religious principles, if not wholly matured, were yet ingenuous and hopeful: he had very probably shewn an early abhorrence of the idolatry into which his family and nation had fallen, and had determined, if ever he came to the throne, to suppress it, and to restore the pure worship of the one true God. It was said of Jehoshaphat king of Judah, as of the subject of this narrative, that "there were good things found in him;" and these good things were, that he had taken the groves of idolatry out of the land, and prepared his heart to seek God. And such, we may conclude, were the "good things" meditated and

begun to be put in practice by the young prince Abijah. Under the secret teaching of the Holy Spirit, amidst many difficulties and temptations, he doubtless "prepared his heart to seek God;" he remembered his Creator in the days of his youth; he mourned over the idolatry of his native land, and resolved to extirpate it. He seems to have been one of those youthful servants of God, who, like John the Baptist, were sanctified from the birth; or, like Timothy, had from a child known and loved the Scriptures, which were able to make him wise unto salvation, through faith that is in Christ Jesus. His religion was clearly a principle engrafted in his heart, "a good thing in him towards God;" and springing from such a principle, it must have shewn itself in love to God's commands and to his worship. Religious principle in the soul is the only solid basis of any thing truly good; and where it dwells, there of necessity also must dwell the exalted graces of a renewed and heavenly character. Can we, then, doubt that the effects of the religion of this young person were seen in his conduct, or that his faith was proved by his works? The tender anxiety of his wicked father, and the deep lamentations and regrets of the people at his early death, serve strongly to prove that his life and disposition had been pious and just, dutiful and amiable; and the statement, that there was some good thing in him towards the Lord God, points out the spring of that exemplary conduct which so justly gained him the respect and affections of the people. He seems, in short, to have been circumstanced in a manner very similar to Moses in the court of Pharaoh, and to have acted on the same principle. Both Moses and Abijah might have enjoyed whatever the power and affluence of royalty could have afforded; and they had every natural inducement to do so; but by faith they beheld things invisible and eternal; and their belief in what CHRIST. OBSERV. No. 260.

God had revealed, the implicit credit they gave to the Divine promises and threatenings, had so powerful an influence in silencing the temptations of the world, the flesh, and the devil, that they both chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the very "reproach of Christ to be greater riches than the most splendid treasures of an earthly court; and this not without abundant reason, for they "had respect to the recompence of the reward."

Thirdly. Having thus considered the great religious disadvantages under which Abijah laboured, and the conscientiousness of principle with which he appears to have borne up against them, we are, thirdly, to remark the favour which God was pleased to shew to his early piety.-In our ignorance of the counsels of the Almighty, we might have hoped that this rising ornament and glory of his nation would have been long spared, a blessing to himself and to the people committed to his charge. But God's ways are not our ways, neither are his thoughts our thoughts. He had a better portion in reserve for Abijah than to be an earthly prince or conqueror, and in mercy he rescued him from the perils of his exalted, but dangerous, station; and, we cannot doubt, translated him to a brighter than any earthly crown,-to a crown of immortality in heaven. The threatenings of Jehovah concerning his family and nation could not be reversed: Israel was to be smitten as a reed is shaken in the water, and to be rooted up and scattered; and there was no repentance, no supplication, no turning to God, on the part of the offenders, to avert the approaching wrath: the happiest lot, therefore, for this tender plant, was to be sheltered before the coming storm. And who can tell also, whether, as respected his own principles, there was not great mercy displayed in this his early dismissal to a world of 3 R

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