Christian Watchfulness consists in the diligent, constant, and faithful employment of all those means, which are connected with spiritual safety, and which are necessary for discovering and escaping the various dangers, by which the believer is beset. The man is watchful concerning his temporal interest, who attentively considers, and justly appreciates, the nature and tendency of those causes, which may operate to hinder or impair it; and who habitually adopts and employs the means, by which their influence may be prevented. The Christian also is watchful, for his spiritual interest, who uniformly endeavors to guard against all the dangers arising from his depravity, and from surrounding temptations. He seeks to discover the state of his own heart, by scrutinizing its operations, by searching out the motives by which he is influenced, and by comparing himself with the rules and instructions of the inspired volume. Sins, to which he finds himself prone, he labors in humble dependance on the Divine Spirit to resist and overcome. Duties enjoined he is diligent to perform, while he stedfastly opposes every temptation to sloth and remissness.

At the same time, the vigilance of the Christian is connected in the most intimate manner with a spirit of prayer. He expects not to gain the victory over any of his sins, merely by obtaining clear discoveries of them, and by forming fixed resolutions against them; but by the sanctifying influences of the Spirit of all grace. Conscious of his weakness, he supplicates, that by this glorious Agent he may be upheld; and daily, while he studies to escape from every snare, and to resist every spiritual foe, he repairs to the throne of grace, that he may obtain mercy, and find grace to help in time of need.

The advantages of the duty of Christian watchfulness, are of the highest conceivable importance. By this means, the believer is unremittingly to labor, for a full and thorough acquaintance with all the various branches of duty. In exemplifying the character of a servant of Christ, he must be solicitous to walk in the path of obedience. To this end he must watch, that he may learn the will of God, as manifested by his word and providence. Only in this way has he reason to expect, that he shall hear the divine voice behind him, saying, “This is the way, walk ye in it."

To escape the danger of powerful temptations, to shun the corrupt principles and maxims of the ungodly, to avoid conformity to the world, and to maintain, cultivate and display, every Christian grace, are objects to attain which, habitual watchfulness must be exercised, By discharging this duty the Christian is to seek out and improve every opportunity for usefulness, and is to be ready, in all circumstances, to act in accordance with the precepts and instructions of the Gospel. In short, the objects to be attained by this duty, comprise the whole of religion, as maintained and exhibited both in heart and life. To live in the constant exercise of humility, meekness, faith and love; to advance in every spiritual attainment; to guard against the most easily. besetting sin; to be ever active and laborious in the service of Christ, according to the means and ability given, notwithstanding all the obsta cles and opposition, arising from the efforts of the tempter, from an evil world, and from the corrupt propensities of the heart-these are the great and momentous objects, for which the Christian is required to watch.

The motives enforcing this duty are peculiarly solemn and impressive. It is enjoined by the authority of Christ. He perfectly understands the condition in which his people are placed in the present world, and perceives what foes they must encounter, and through what dangers and difficulties they must pass. In his view it is supremely important, that they should be vigilant. Without exception, he preremptorily commands them to watch, whatever plausible reasons may be suggested to induce security and self-indulgence.

The strength of remaining depravity urges the duty. He who feels secure in the persuasion, that his sinful affections are completely subdued, and that they can no more exert themselves to bring him under their power, has not yet learnt his danger. To maintain spiritual life in the soul, the same divine power and grace are necessary, continually, which were at first requisite for its production. Hence the pious psalmist, from the discovery of his proneness to sin, and bis danger of falling into open iniquity, earnestly prays, "Uphold me with thy free Spirit," and cries out, as one amazed at the corruption and depravity of his heart, "Who can understand his errors? Cleanse thou me from secret faults: keep back thy servant also from presumptuous sins."

Temptations numerous and powerful are to be overcome. Errors abound among men, which are subversive of the Gospel of Christ; pernicious examples are presented on every side; the allurements of the world are displayed in fascinating colors; the reproach and contempt of multitudes are poured upon the people of God, for the faith which they embrace, and the religion which they profess. A subtle adversary is ready to address himself to the sinful propensities of those, who, notwithstanding the greatest advances in holiness, already made, are still but partially sanctified. This enemy unceasingly employs every art to lead them into criminal indulgencies and compliances, to withdraw their hearts from God, and entice them into forbidden paths. In circumstances like these, how imperious is the duty under consideration? How pertinent the apostolic injunction, "Be sober, be vigilant."

Christian watchfulness is strongly enforced, by the consideration of those who have forsaken the faith, and apostatized from their religious profession. At different periods of the church, many professed friends of Christ, whose hearts were not established with grace, have gone back and walked no more with him. These are set up as so many beacons, to admonish every believer to avoid those rocks on which so many have been dashed and destroyed.

This duty is indispensable, also, as a preservative against backslidings. Numerous are the instances, in which professed Christians have been betrayed into sins, by which they have wounded their ov souls, and dishonored the Redeemer; and for which, although reclaim ed, and brought back to the Shepherd and Bishop of their souls, they have gone mourning all their days. By neglecting to watch and pray, they have entered into temptation. In view of such instructive facts, the inspired caution is addressed to every member of Christ's visible kingdom on earth, "Let him that thinketh he standeth, take heed lest he fall."

Finally, only by watchfulness can the Christian be prepared for the various dispensations of Providence, and for the solemnities of death and the judgment. "At such an hour as ye think not the Son of man cometh." With what surprise and dismay must he be seized, who, flattering himself that Christ delays his coming, rests in false security and presumption, till death suddenly summons him before his Judge. The day is fast approaching, when the Lord Jesus will appear in the clouds of heaven, with all his holy angels; and until this his final and most solemn advent shall be ushered in, by the voice of the archangel and the trump of God, in monitory accents he constantly cries to all the members of his spiritual family on earth, "What I say unto you, I say unto all, Watch."

D.

REVIEW.

CXXX. Nature and Operations of Christian Benevolence. A Sermon, delivered Oct. 21, 1818, before the Directors of the Domestic Missionary Society, of Massachusetts Proper, at their first meeting in Northampton, by JOHN KEEP, Pastor of the church in Blandford. Northampton: Thomas W. Shepard & Co. 1818.

On all the works of God there is an impression of benevolence and wisdom. In obeying the divine commands we consult, not only our future happiness, but the very act of obedience in itself gives a present and permanent delight, unknown to those, in whose bosoms the love of God is a stranger. The man who has once tasted of this overflowing fountain, whence springs an ample supply for refreshing a fainting world, is partially prepared to recommend it to others. He who has begun to exercise proper affections towards his Maker, is ready also to love his neighbor; and the moment this sentiment of kindness is expressed in the language of the life, he finds an increasing inclination to express it again, to give it a broader field, to multiply its objects, to bring them to a more intimate ion with itself; till there exist not within the utmost range of its power to relieve, a single fellow-being unblest. He "flies to save some, but feels a pang for all." While laboring for some, whose misery has calied him to their immediate assistance, he forgets not the wretchedness separated from him by distance of place, by oceans, continents, or the narrow boundaries of politicians. In the language of the Roman, but with incomparably nobler feelings, and a better cause, he "accounts nothing done, while any thing remains to be accomplished." Although words cannot express the extasy of his soul at the conversion of a sinner to God; yet he reckons a few instances not enough to justify the least relaxation of his ligence, or his zeal; but longs to see the downfal of Satan's empire, and the remedy of a Savior's dying love commensurate with the ruins of the fall.

Every one, who has felt the elevation of mind attendant ou communicating happiness to others, and who in the midst of his unsolicited acts of charity has learned how much more blessed it is to give than to receive," will easily assent to the correctness of the position, that the operations of benevolence are of an expansive nature. While his

eye roams over a world of suffering, the tenderest sensibilities of his heart are strongly excited. Nothing else gives him so much delight as to pour the heavenly cordial into the hearts of others, which has imparted strength and courage to his own. He cannot, he dares not, look with indifference on a soul the grandeur of whose destiny transcends the comprehension of a finite mind; but in which he now sees the faint shadow of its pristine glory and happiness,-like some crumbling tower, "majestic though in ruin."

In the discourse before us a happy illustration of these sentiments is remarked, in contrasting the friendship of this world with the benevolence of the Christian.

"Christian benevolence excites to a tender and active sympathy, with all the needy and suffering branches of the church.

"1. This benevolence acknowledges no limits. The friendship of the world is circumscribed. The domestic circle; family connexions; the neighborhood; the wider range of select associates; state, and country, limit its operations. Within these limits there is, indeed, a rich field of culture: and here, some of the noblest deeds originate, and some of the best joys of life are realized. Who can, too highly, prize the felicity, found in the endeared and ever endearing cluster, where, by the joyous experience of all who compose it, is known the rich import of Parent, Sister, Child? The deeds of the patriot have, occasionally, given to the human character, some of its finest touches. But, though we may admire the greatness, and even glory, of the human character, as exhibited under the varied forms of worldly friendship, imperfection is stamped upon the whole; our joys are suddenly embittered; and our fondest prospects vanish.

"From all such embarrassments, Christian benevolence is exempt. While it rejoices in the good, derived from the ties of home and country, it rises to a nobler eminence, and looks, with a sympathetic smile, to all the habitations of men. Nor are these its boundaries. It soars to the heavenly world, and mingles in the contemplations of redeemed saints and angels, who surround the throne of the Eternal. In a word, intelligent being is the object of its love, and wherever, in the vast empire of Jehovah an intelligent mind is in want, and capable of receiving, on this it pours its sympathies. The grand centre of its desires and hopes is Jehovah, and along the infinitely extended glories of the divine attributes it ranges, uninterrupted and unwearied, forever and ever." pp. 4, 5.

But these expanded views are sometimes circumscribed by surrounding obstacles. The clear vision of strong faith is obscured; unbelief prevails; and those objects which lately may have appeared in their just dimensions, as reflecting a dazzling splendor, as easily accessible in a direct path, and demanding our undivided attention from the calls of Providence may suddenly seem to have all these favoring circumstances reversed. With the history of the last thirty years before our ́eyes, we need not be told, that the best concerted plans cannot always be executed, or, that from small, and apparently insignificant, beginnings the grandest enterprizes have had their origin. While the claims on our charity are so many, and they increase with our knowledge of the condition of the human family, many objections are to be expected, when called to our duty; and though most of them have been refuted a thousand times, we must be ready to answer them again.

Among the groundless fears expressed concerning foreign missions, the unreasonable opposition to every attempt to instruct the heathen, some of a more decent appearance are occasionally found. We are told again and again, that since so many demands upon our benevolence are at our own door, it is needless to seck objects at a distance;

if we wish to teach the Gospel to all the destitute, let us make the trial in our own land and in our own neighborhoods. Instead of again replying to this objection in the detail, I will dismiss it with the remark, that the most advantageous method of giving our countrymen a proper estimation for the Gospel, has been found in calling their attention to the debasement and miseries of pagans; and that at no other place or time has genuine piety flourished so much as in those places and times in which the greatest sacrifices are inade to impart the blessings of the Gospel to others. The wants of our brethren at home are fully stated, and their claims urged forcibly on our attention in the sermon before us.

"I would not diminish, in the least degree, the importance of foreign missions. ask only a share of your attention to the wants of our brethren, nearer home. A due proportion of your sympathies I would bring within the limits of this Commonwealth, and intreat you to look at facts and make your inferences.

"Within the limits of Massachusetts Proper, are churches, destitute of a spiritual guide; congregations sinking under the influence of error; towns and parishes, where the Sabbath is exiled, and the benign influence of Gospel ordinances is a stranger. From all these places we hear the Macedonian cry: come and help us. The whole number of destitute churches is fifty-seven. Fourteen of these, it is believed, may live without aid; leaving the number in need at 43* But to the churches and congregations, actually destitute, our attention ought not to be exclusively confined. The following designation will, in my own view, present the subject in a manner very nearly correct.

"1. One class of the needy consists of such churches and congregations as are now destitute of a minister, and are unable to support one. Here, a missionary might labor, with the prospect of immediate and extensive usefulness.

Those parishes which are, nearly, though not quite, able to support a minister, make the second class. An annual supply of three months preaching, might enable them to settle a minister, whom, after a short period, they could support without any continued aid from abroad.

3. Another class consists of those parishes which are yet favored with a minister, but are unable to give him a comfortable support. In all such cases, to prevent a dismission, and to save a church and society from dissolution, is a most desirable object.

4. Another class, still, is found in those places, where every thing, of a religicus nature, is in a state of desolation. There is neither church nor religious society. The people are scattered as sheep without a shepherd.

"This statement "speaks volumes." The claims of these destitute are solemn and imperious. The sufferers are in our own borders. They are our kindred. Access to them is easy. There need be no consumption of time in preparation for the work. And can such claims be disregarded? Can any look, with indifference, upon these spiritual wants of our neighbors?

To aid these afflicted brethren, the Domestic Missionary Society was formed. The enterprize is noble. It deserves and demands universal patronage. Such patronage will be granted. A Society like this will be popular. It will, assuredly, win the affections of all, who have promptly aided other charitable projects. And many, who have doubted respecting other claims of religious charity, and have refused to give, will not doubt here.

"The claims of this Socie y are too numerous and extensive to admit of a particular consideration in this place. I can barely state, that, unless something is

"This statement makes no claim to perfect numerical accuracy. Churches and Congregations are continually changing. Since the documents were received, some have been sup plied; others have become destitute. The number of the destitute is supposed to be, ia Berkshire County 8

Franklin

Hampshire
Hampden

3

1

11

Worcester 6
Essex, 11

Mid Hesex
Suffolk

8

Norfolk

Plymouth

"From the four last counties-facts, in detail, have not been received. Of course the supposition may be too high, or too low."

VOL. XV.

38