after he had attained to manhood, even as long as Jehoiada himself lived. Now in this we admire his humility; for he was a king, possessed of arbitrary power; and yet, because he was convinced of the skill, the integrity, and the piety of his instructor, he still continued to consult him on all occasions, and to follow his advice without reserve. In this conduct also he evinced his wisdom; in that he preferred the sage advice of an experienced counsellor, before the less matured dictates of his own mind, or the judgment of sycophants around his throne. Even piety itself seems to have possessed his mind at this period: for when he saw to what a dilapidated state the temple was reduced by the impious rage of Athaliah, he set himself to repair it; and even reproved Jehoiada himself, and all the Levites, for their tardiness in executing this important work. Who from such beginnings would not augur well of the remainder of his reign? From such a view of him we are ready to say, 'O that our princes, our nobility, our youth of every rank, were thus observant of pious instructors, thus intent on doing what was right in the sight of the Lord!""] 66 But our views of Joash will be greatly changed, if we consider his history 2. After Jehoiada's decease [Instantly did a mighty change appear in him. Having lost his pious counsellor, he began to listen to the advice of young unprincipled sycophantsh. O what a misfortune is it to any man to connect himself with ungodly associates! How many are there, who, whilst under the care of pious parents or godly instructors, have promised well, who yet, by means of ungodly companions, have been drawn from every good way, and been led to disappoint all the hopes that have been formed concerning them! We cannot too earnestly caution all against the influence of bad advice, by whomsoever it be given, even though it be by their nearest friends or relatives. Every counsel must be tried by the unerring word of God; and to those who would lead us in opposition to that, our answer must invariably be, "Whether it be right to hearken unto you more than unto God, judge ye." Released, as it were, from the restraints of man, he soon cast off all fear of God, and abandoned his temple and service for the service of groves and idols. Nor, when God sent him prophets to testify against his evil ways, would he regard them at all: yea, when Zechariah, the son of Jehoiada himself, was sent to him, instead of attending to his admonitions, he f ver. 7. 8 ver. 5, 6. h ver. 17. k ver. 18. gave commandment to the people to stone him to death; which commandment they executed, even in the court of the temple itself. To what excesses will not men run, when once they give ear to ungodly counsellors, and knowingly violate all the dictates of their own conscience! It not unfrequently happens, that backsliders and apostates become the bitterest persecutors; and that they who "walk in the counsel of the ungodly, soon learn to stand in the way of sinners, and come at last to sit in the seat of the scornful!" We wonder not at the melancholy end to which these transgressions brought him. Within the short space of a year was he, notwithstanding "his very great host," subdued by "a small company of Syrians," who destroyed all the princes, his advisers, and sent the spoil of the city and temple to Damascus: and Joash himself, being seized with multiplied disorders, was assassinated in his bed by two of his own servants". Unhappy man! yet more unhappy still, if we contemplate the fearful state to which he was driven from the presence of his offended God. But such is the end which, if not in this world, certainly in the world to come, awaits those who "leave off to behave themselves wisely," and "turn from the holy commandment delivered to them."] Let us, from this brief view of his history, proceed, II. To make some reflections on his character From his character in its commencement, we observe, How great is the benefit of a pious education! [From what appeared in his latter days, we may judge what he would have been, if he had been left to himself in early life. What pernicious habits would he have contracted, and what multiplied evils would he have perpetrated! Instead of doing for several years "what was right in the sight of the Lord," it is probable that he would have "done evil from his youth." To be restrained from such enormities, was a mercy both to himself and to the whole nation. That he turned this blessing afterwards to a curse, is deeply to be lamented; though the proper tendency of a pious education is not a whit the less apparent. Let all be thankful for the advice given them, and the restraints imposed upon them in early life. Little do any of us know to what an extent of wickedness we might have been carried, if those admonitions or corrections, which were once irksome and painful to us, had not been administered. Indeed the more irksome such restraints appear to us, the more reason we have to be thankful for them; since the very imm ver. 23, 24. 1 Ps. i. 1. n ver. 25. patience which we feel, demonstrates clearly our need of them. An aversion to them argues a disposition that is hateful and ruinous: and those who, from an undue tenderness, neglect to reprove their children, lay up sorrow for themselves, as well as for the objects of their ill-judged lenity P. Let parents consider, that they are accountable to God for the authority vested in them, and for the talents committed to their care: and let them remember, that if it is not always found that "a child trained in the way he should go will not in more advanced life depart from it," yet it is generally true; and that such a promise affords ample encouragement for their most strenuous exertions.] From his character toward the close of life, we observe, How awful is the state of those, who, after hopeful beginnings, turn aside from the paths of piety and virtue! [In one view, it is a blessing to have been kept from evil for a time; but in another view, the instructions that have been given us, the convictions we have felt, and the obedience we have rendered to the voice of God, will serve but to aggravate the guilt of our subsequent misconduct, and to bring upon us an accumulated weight of misery. As the instructions given by our Lord to the Jews served only to enhance their guilt, and render their state in the future world "less tolerable than that of Sodom and Gomorrha," so all our advantages, professions, and attainments, will, if renounced, make “our latter end worse than our beginning: for it were better never to have known the way of righteousness, than after we have known it to depart from it." Whilst this thought primarily applies to those who, like Joash, have burst through the restraints of education, it speaks powerfully to those who have turned back from a religious course, and relapsed into a state of worldliness and sin. To what they will come at last, God alone knows: but the downward road is very precipitous; and they who provoke the Holy Spirit to depart from them, will most probably go on from bad to worse; till, having filled up the measure of their iniquities, they be made distinguished monuments of God's righteous indignation.] From his whole history in a collective view, we observe, How necessary divine grace is to produce any radical change of heart and life! [Education may change the exterior conduct, but the • Prov. xii. 1. and xv. 5, 10, 31, 32. P Prov. xxix. 15. a 2 Pet. ii. 20, 21. heart will remain the same: and when the restraints that operated at first are removed, the dispositions of the mind will break forth into outward act. The lamp which is not supplied with oil, will go out at last; and, not uncommonly, the restraint which obstructed the stream of nature for a while, will, like a dam broke down, give occasion for the greater and more fatal inundation. Nothing but the grace of God can convert the soul: and every change, short of true conversion, will but deceive us to our eternal ruin. The redeeming love of Christ must be felt in the soul: nothing but that will have a constraining efficacy to renew and sanctify us after the divine image. Whatever therefore any may have done in compliance with the advice of others, know, that we must have a principle of life within ourselves, and " be renewed in the spirit of our minds," and be "new creatures in Christ Jesus:" Old things must pass away, and all things become new." Nothing but this change will prove effectual for a consistent walk; nor without this can we ever behold the face of God in peace.] ADDRESS, 1. Those to whom the care of young persons is intrusted [Whether you are parents, or instructors only, be not discouraged because you see not all the fruit that you could wish but continue to sow in hope; for you know not which attempt shall prosper, or when the Angel at Bethesda's pool shall make your labours of love effectual.] 2. Those who are yet under the authority or instruction of others [Do not think hardly of the restraints imposed upon you: they are all salutary, and intended for your good; and the day is coming when you will see reason to bless your God for those very things which are now irksome to you. Your advancement in all that is good is the richest recompence your instructors can receive: and, in repaying them, you will greatly enrich yourselves.] CCCCXIV. THE RE-OPENING OF THE TEMPLE BY KING JEHOASH. 2 Chron. xxiv. 14. And they offered burnt-offerings in the house of the Lord continually all the days of Jehoiada. THE temple of God, which "had been broken up" and "made desolate" by the sons of Athaliah, was now repaired and opened by King Jehoash. Long had he laboured to attain this object: but the priests and Levites were averse to it, insomuch that for three-and-twenty years he was unable to accomplish this desired measure". At last he reproved even Jehoiada himself, his relative, his preceptor, and the very man to whom, under God, he owed both his life and his crown; yes, even him and all the priests that were under him did this young king reprove, for being intent only on their own interests, whilst they utterly neglected the house of God". As for the priests, they would have waved their own gains, if only they might be excused the trouble of advancing the honour of their God. But Jehoiada devised an expedient, which, whilst it relieved the priests from a part of their burthens, gave to the people generally an opportunity of shewing what their wishes were in relation to this matter. made" a chest, with a hole in the lid ;" and put it beside the altar, to receive the gifts which should be voluntarily contributed for the furtherance of this good work and God so wrought on the hearts of the people, that a sufficiency was soon obtained; so that the temple being repaired, they could resume with comfort the worship of their God. In my text there are two things to be noticed: I. The reformation made He Of course, the temple being desolated, the service of it would be neglected. Now, therefore, when the repairs of the temple were completed, the service of it was resumed. Of all the sacrifices that were presented to God, those of burnt-offerings were the most ancient and dignified [This was the offering which procured for Abel such a manifest token of God's approbation and acceptance. And whereas it is said that " Abel offered it by faith," it seems a 2 Kings xii. 6. d 2 Kings xii. 9. f Gen. iv. 4, 5. b 2 Kings xii. 7. c2 Kings xii. 8. e 2 Chron. xxiv. 11-13. Heb. xi. 4. |