little child his own son in the faith!-Deeply humbling lesson to Eli!-but he receives it, and listens to his youthful monitor with calm submission! Here is the modesty of youth (ver. 15) and the meekness of aged piety. The old man bows to the will of God, thus strangely communicated; no murmur escapes him, nor even a prayer in mitigation he sees God's hand, and submits" It is the Lord: let him do what seemeth him good!" Blessed and bright example! May God enable us to follow it!

1. ELI'S SPIRITUAL DISCERNMENT- "It is the Lord." II. HIS PERFECT RESIGNATION "Let him do what seemeth him good."

I.-ELI'S SPIRITUAL DISCERNMENT.

By the exercise of this faculty the servants of God are distinguished from the world. God's people see his hand in everything; the people of this world see it in nothing.

1. Unconverted persons are blind to the hand of Providence :

-they practically say unto God, Depart from us," &c. (Job xxi. 13, 14.) "The harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands." (Isaiah v. 12.) David denounces judgment on them for this very thing (Psalm xxviii. 5) in the same words as Isaiah.

(a) They behold creation: the wonders of earth and heaven:
but they study it as artists, philosophers, geologists, astro-
nomers, or poets and see not God's image reflected there!
They say not, "It is the Lord"-" the work of his fingers"
-nor adore his power, glory, love!

(b) They analyze the structure of the human soul—the mental
world; they are metaphysicians, and too often sceptics!
The mighty powers of man's mind fail to lead them to the
Master mind! Pride and vanity are bred, but piety seldom !
(c) The events of history are recorded without reference to
God: they trace the rise and fall of empires and dynasties;
but, content with second causes, rarely point to God!
(d) Christian nations and legislatures omit his name! The
public acts of the Turkish despot have often more of the
air of piety than the legislative acts of England!

(e) The most striking and palpable interferences of Divine
Providence often overlooked: to appeal to God's hand is
esteemed cant and hypocrisy! "Oh! will not God be
avenged of such a nation as this?"

(f) Alas, in individual history they are equally blind! They

forget God! Are they prosperous? they talk of "good
fortune," "lucky events;' or success is attributed to ta-
lent, skill, industry, good conduct-how rarely do they give
God the glory! Are they in adversity? it is "bad luck"-
"misfortune"-this man's cruelty, or that man's dishonesty
--but how seldom say, "It is the Lord!" "God is not in
all their thoughts."

2. The believer, on the contrary, sees God in every thing :

—he looks above, below, abroad, within, and sees inscribed, as on a golden scroll, "It is the Lord"(a) In creation: traces his footsteps-sees him in the dewdrop and in the sunbeam-hears him in the tempest's roar and in the gently rustling leaf! Nature's vast mirror to him reflects her God! (b) In the world of mind: in deep thoughts of wisdom-high flights of imagination-in the researches of science-in the deductions of reason—even in the daring ramblings of infidel minds, the believer sees "the Lord:" if this be mind in ruins, what must perfect mind be? If mind, enfeebled by the body, corruption, and earth, can range thus widely, what must the Master Mind be?

(c) So in all public events: in national calamities and in national prosperity; in peace and war; in scarcity and plenty ; in security and civil broils; the believer sees God's hand. (Amos iii. 6; Psalm xlvi. 6-11.)

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(d) Much more in his own private history does he discern this mighty hand. Wicked men may be the instruments, but the hand is God's. So Job saw and helieved. (Job i. 15, 16, 17, 19, 21,) "The Lord gave, and the Lord hath taken away. So Joseph. (Gen. 1. 19, 20.) So David in prosperity-"Who am I, and what is my people?" (1 Chron. xxix. 12, &c.); and in adversity heard the voice of the Lord in the curses of Shimei! (2 Sam. xvi. 11.) This is the believer's habit of mind: he watches God's providences in all the trifling occurrences of life, knowing that "not a sparrow falls without him;" in his joys and in his sorrows, in honour and dishonour-" it is the Lord!". In the fluctuations of his religious feelings-in his conflicts, doubts, fears, darkness, and grief, he knows the Lord hath "torn, and he will heal us." (Hosea vi. 1.) In all things, spiritual and temporal, public and private, he rises above second causes, and steadily contemplates God, the great First Cause. Hence the spirit of resignation.

II. SEE ELI'S PERFECT RESIGNATION: what seemeth him good."

"Let him do

This was the result of his spiritual perception, because he

saw God's hand in every thing, therefore he could say, Let him do what pleaseth him!

1. The want of spiritual perception occasions the discontent of the natural man :

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Why am

I

-slow to see His hand, the people of the world are unwilling
to submit to it. Discontent and rebellion against God's
providence are too common. My punishment is greater
than I can bear," cried Cain. "Curse God and die," said
Job's wife to him.
afflicted more than others?"
exclaims one man ; "I wish I could die, and get out of my
trouble," says another. Alas, "the sorrow of the world
worketh death!" (2 Cor. vii. 10.) Too often the heart is
hardened by adversity: it fights against God: it murmurs,
repines, rebels; and sometimes even in death itself the
goaded spirit wrestles, unhumbled, with sorrow-casting the
blame on men, perhaps even on God himself! There is a
recognition of Divine agency, and a proud rebellion against
it: such was Pharaoh's case!

2. How opposite the feelings of the believer !—

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-Heavy blows often fall on him too-blow after blow-
wave upon wave
sorrow upon sorrow : many are the
afflictions of the righteous"-in his family, in his outward
circumstances, in his person by disease or want, in his soul
by spiritual desertion" through much tribulation he must
"pass" to glory; but in the midst of all he recognises his
Father's hand: like Peter, he exclaims, "It is the Lord!"
(John xxi. 7); and, with his Lord, he says, "The cup
which my Father has given me, shall I not drink it ?"
"My
Lord, and my God!" He who smites me, is he who loves
me, he who gave himself for me-called me, saved me: he
is good, holy, righteous, wise, merciful-shall I resist Him?
No! "Let him do what seemeth him good!" "Though he
slay me, yet will I trust in him.'

Thus Éli here; thus Aaron "held his peace" (Lev. x. 3) when his sons were slain before the Lord. David also, when Nathan went to him (2 Sam. xii. 13); and Hezekiah, under heavy tidings: "Good is the word of the Lord which thou hast spoken." (Isaiah xxxix. 8.) So also He who was our only perfect example, in his agony, prayed—“ Yet not my will, but thine be done!"

The oftener the believer is afflicted, the more docile he becomes. "Tribulation worketh patience," &c. "He is made perfect through suffering," &c. The most afflicted often the nearest heaven: "Our light affliction, which is but for a moment," &c. (2 Cor. iv. 17, 18.)

What balm does this pour into the afflicted soul !—to trace every thing to God-to receive every thing as from him-it

is "to dwell in love"- 66 Ito dwell in God:" it is peace in war-calm in the tempest-composure amidst confusion. Blessed privilege—holy duty!

How can this privilege be enjoyed-this duty performed?

1. We must be reconciled to God, before we can exercise this confidence in Him.

We must repent and believe in Jesus; mourn over sin, and turn to the cross. "Acquaint thyself with God, and be at peace:" there is no peace till we know him as our reconciled God, father, friend. "Seek ye then after God, and your souls shall live."

2. Christians, believers, must cultivate habitual holy intimacy with God.

Habitual faith, daily called into action, alone can fortify our minds against sudden and great afflictions. Eli, David, Aaron, &c. lived and walked by faith; so when sudden trial came they were ready! Cultivate, therefore, meditation, prayer, converse with God; realise things invisible: "walk with God;" and then under the heaviest blow you. shall be supported.

3. Honestly live to God's glory.

When affliction finds us in the path of duty, all is well. Let your secret converse with God appear in the holiness of your life. "Die daily," and then you are ready to die any day. Habitual self-denial prepares for great occasions: he needs not fear the stake, the prison, or the flame, who crucifies his flesh, mortifies sin, and honestly does his present duty.

XVI.

THE EPIPHANY.

Matthew ii. 10, 11. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

THE EPIPHANY, or manifestation of Christ to the Gentiles, was regarded as an event of extraordinary importance by the Judeo-Christian Church. It had been one

principal subject of all prophetic intimation: it was received most reluctantly by the Apostles; and it is repeatedly described by St. Paul as a profound mystery! (Rom. xi. 25; xvi. 25-27. Ephes. i. 9; iii. 3, 4, 9.) The extension of God's mercy in Christ to the whole world, which mercy had for centuries been shut up in the narrow confines of Judea, was indeed a surprising event; and one of such magnitude, as to be worthy of that prominence in ancient prophecies so evidently awarded to it. It would have greatly contributed to the sound elucidation of prophecy, if modern sanguine interpreters had given equal prominency to it, instead of almost overlooking it. Our scriptural Church devotes a whole series of Sundays to its contemplation; and she selects the event recorded in the chapter before us as an early intimation of God's purposes of mercy to the Gentiles. Let us endeavour, in dependence upon God's blessing, to consider this subject practically.

I. HOW THE MAGI SOUGHT AND FOUND THE LORD. II. THE FEELINGS WITH WHICH THEY CONTEMPLATED

HIM.

I. HOW THE MAGI SOUGHT AND FOUND THE LORD. 1. Consider who these Magi were:

-volumes have been written on this point-learned conjectures have been hazarded--and tradition has not failed to contribute its share of improbabilities to a subject in itself obscure. Suffice it, that they were wise men-learned and distinguished persons, from a distant Eastern country, perhaps Persia-and that they were Gentiles. "Those that were nigh"-the Jews at Jerusalem-regarded not the birth of Jesus-they would not go eight miles to seek him; but these "who were afar off" journeyed far to find him! Thus early was the calling of Gentiles intimated. So now it is to be feared, that while Indians, negroes, and barbarians, are pressing into the kingdom of God, many here at home are perishing in sin!—and while many who have been sunk deeply in crime are repenting and believe the Gospel, many formalists and self-righteous still reject it.

2. These Magi sought the Messiah with the utmost assiduity :

-How far they travelled, at what cost and pains-how diligently did they seek him—their inquiries excited the atten