shame and remorse. How many souls have been brought to adore that Jesus, against whom they were breathing out threats and persecution! How many sinners, who had long cherished hard and impenitent hearts, have felt the victorious efficacy of Christ's grace! How many sheep, hitherto wandering on the mountains, but now brought back to the Shepherd of their souls, can bear testimony to the truth of our Saviour's declaration- The Son of man hath come to seek and to save that which was lost.'.

3. The THIRD and last dissuasive from sin is derived from the consideration of that joy, with which even the inhabitants of heaven are affected, in contemplating the true and entire conversion of a sinner: I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

Not that the perseverance of the righteous is forgotten or undervalued. Does a tender mother, when waiting on the bed of a sick child, lay aside her affection for her other children? But the greater the danger of the penitent was by being the more absorbed in a dissolute, abandoned life; so much the more (to speak after the manner of men) is God: pleased with his deliverance. Health and safety have a livelier relish, when we contrast them with sickness and with danger. We often rejoice more over a small unexpected advantage, than over many greater goods, to which we have been long accustomed. Thus as a father peculiarly rejoices, when a son, long buried in extravagant and sinful follies, returns to a sense of filial duty; or as any of us, in recovering what we had given up for lost, feel a more sensible satisfaction in it, than in several more valuable things, which were not exposed to such danger; so do the angels of God rejoice in the conversion of the most abandoned sinners; and the great Father of all so readily forgives and receives them, that he himself may be represented as having part in that joy.

We know that some persons have been brought to repentance,-nay, even to Christianity itself, by casually lighting upon some passage in Holy Writ, which has so exactly suited their peculiar feelings, that the very finger of God himself seems to have opened his volume for their edification. And if a man was lingering in his resolutions to amend, must they not be quickened by the winning declaration, that his amendment would diffuse a joy even through the courts of the

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Almighty? What a mystery of love! a mystery so amazing, that it affords matter rather for meditation than for comment. One repentant sinner cause joy in heaven? What if all sinners were annihilated by one blow of vengeance, can the happiness of God be the less?-What if even the righteous were condemned to an eternal slumber in the grave: would the necessary felicity of the Supreme Being be impaired ?—What, if even the universe were destroyed; and worlds and systems of worlds were absorbed in a foul chaos?-yet God is supremely blessed in his own attributes, and could summon some new beings into existence :-and yet does God condescend to encourage our repentance, by representing himself and all the inhabitants of heaven, as transported with gladness at the spectacle of true and durable contrition. What is the precise nature of Angels, we cannot decide: but, as they are finite and created beings, there is no absurdity in supposing that their joy is capable of increase: and what joy can be more congenial to their natures than the joy which results from the view of godliness? When the Son of God was brought into the world, the angels announced the event in anthems of praise: they exulted in viewing the commencement of that ministry, which, by the power of holiness and grace, was to rescue a lost world from the servitude of Satan. As the perdition of a soul baffles and opposes these labours of Christ's love, the angels, with a consistency in their emotions, cannot but grieve at the reprobate; while, on the other hand, they cannot but be touched with a proportioned exultation, when some new trophy is erected to the honour of their Master, in the return of a repentant sinner. As the angels love the Lord and detest iniquity, they must rejoice exceedingly with the divine Saviour, when a man, before unprofitable and mischievous, and who would otherwise have toiled in the cause of Satan, now dedicates the remainder of his existence to promote the honour of the Gospel by his example, by his prayers, by his admonition, and by his abilities faithfully and intensely exerted. This conversion constitutes (as it were) one more link in that spiritual chain, which binds two worlds together. Christ, by his ascension into heaven, hath taken with him our nature, as a pledge of the whole sum, which may some time be brought in thither: the consummation of this stupendous plan is an event of such magnitude in the

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eternal counsels of God, that the angels exult at its apparent approximation, when displayed in the resurrection of the spiritually dead. While ministering unto the heirs of salvation, those angelic spirits are pleased, when their benevolent offices are crowned with success. Permitted to stand round the throne of the Almighty, and to taste the beatific enjoyment of his more immediate presence, they are thereby taught to sorrow, when the sons of Adam are madly exchanging their hopes of equal bliss for the dross of a perishable world.What then? shall we afflict the Angels of God, by obstinately persisting in sin? God forbid. Let us remember, that joy must be expressed somewhere: and whether it shall be the ecstasy of angels, at seeing the Church of God enlarged by our accession; or whether it shall be the joy of fiends, exulting in the separation of a soul from its Redeemer; this, surely, is an alternative, on which a rational being cannot be long in deciding.

From thus considering the generous toil of Christ in searching after sinners, and the joy of angels when that toil is not exerted in vain; we may readily infer how zealously we ought to adopt every method, which may promote the spiritual amelioration of others. Touched with the noble ambition of imitating the Supreme Benevolence, let us cultivate an affectionate solicitude in the moral happiness of our fellow-creatures; let us labour, as God may afford opportunity and means, to confirm the weak, to reclaim the wanderer, and to instruct the ignorant. If Christ condescended to mingle with sinners, let us not haughtily stand aloof from those who need our exhortations, or who may be benefited by our example. Such conduct belongs either to the self-sufficient Pharisee, who despises the weaker brethren; or to malignant dæmons, who meditate their destruction. But if we are true disciples of Jesus, let us strive to extend his empire by proclaiming his name among the regions of idolatry. At home, let us maintain the institutions, which afford to indigent youth a Christian education; or to the contrite, a penitential retreat. Thus shall we contribute to that holy gladness, which pervades the breast of angels: it is a gladness in which we ourselves shall be permitted to participate, when we receive that sentence of final approbation, Well done, good and faithful servant; enter thou into the joy of thy Lord.'

[COMPILED BY THE EDITOR.]

SERMON LXXXVI.

THIRD SUNDAY AFTER TRINITY.

CHARACTER OF ELI,

1 SAM. iii. 12.—I will perform against Eli all things, which I have spoken concerning his house.

[Text taken from the First Evening-Lesson for the Day.] LITTLE is told us concerning Eli; but we may learn much from his example. Eli, we believe, was possessed of real piety; but though he filled a most important station, his religion did not appear in a conspicuous and honourable light. As a parent, a magistrate, and a priest, he was remiss and negligent: on which account he came under the displeasure of God, and his case is held out as a warning to us.

Not long after the death of Joshua, the government of the Israelites was properly a theocracy; and their chief acting magistrate was no other than the vicegerent of God. For the space of three hundred years, their administration was, for the most part, committed to certain persons called judges. These were not so much the stated rulers, as occasional protectors of the people, raised up for a particular design; to effect a reformation, or to rescue the state from impending ruin. In some instances their trust ceased, as soon as the object of it was accomplished; in others it was perpetual; and then they continued, in their respective districts, to administer justice, with the full power, but not with all the pomp and splendour, of a king.-In Eli the two principal offices, civil and ecclesiastical, were united; for he was the high priest, as well as judge of Israel, for forty years.

He is first introduced in the sacred history, as presiding over the divine service at Shiloh, when Hannah, the mother of Samuel, was 'pouring out her soul,' with much fervour and distress, before the Lord;' [1 Sam. i. 1, &c.] From the agitation she discovered, Eli suspected that she was in a state of intoxication. As a minister of religion, he addressed himself to her in terms of severe censure. But he had formed a rash judgement; and condemned one, whom he ought to have approved and comforted.-How often may appearances

deceive us, so as to lead us to unfavourable conclusions against the most excellent characters, and for those very parts of their conduct, which are truly honourable! It will be expedient, then, to withhold our decisions, even where some circumstances may seem to justify the harshest sentence, at least till the suspected persons can answer for themselves.

Upon Hannah's declaring her integrity, and the nature of her situation, Eli readily retracted his uncharitable rebuke, and pronounced his benediction, where he had thought a heavy punishment was due. Such candour in one of an exalted rank is rare. How few are willing to acknowledge themselves mistaken, or to entertain a good opinion of those, whom they have once considered a hypocrites!

Eli was pleased with the ministry of young Samuel, who delighted in the sanctuary, to which he was dedicated from his infancy. But what a contrast did he behold in his own offspring, Hophni and Phinehas! they were sons of Belial; they knew not the Lord; that is, they were men of a fierce and profane disposition: and though, as priests, appointed to instruct others in the true knowledge of God, they were themselves utter strangers to it. Eli, we presume, had endeavoured to instil into their minds the principles of religion; and in such a post as they sustained, they could not but understand something of revelation, and the externals, at least, of the divine service. They worshipped in the tabernacle, and observed the rites and ceremonies of the law; and yet they knew not the Lord.' But with the best advantages of human learning, and under the strongest obligations to acquaint themselves with God, men may remain in entire ignorance of him, We may be descended from excellent parents, brought up under their instructions, and prayers, and placed in the most sacred offices; and yet, possibly, we know not the Lord. Let us, then, not rest in any outward privileges, but earnestly solicit that spiritual illumination, and the continual influence of grace, which are necessary to fix and maintain right sentiments. in the heart.

We commiserate the unhappiness of Eli in having such an offspring. For what is it that good men desire, next to their own salvation, but that they may bring up their children in the nurture and admonition of the Lord,' and see them steadfastly persevere in the way of righteousness? They who are