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from his MS. notes, not very carefully written, nine years after his death, by one JAMES FALL; and reedited with all the errors of the old edition, in 1808, together with many other, from which that of FALL was free. The writings of Leighton are remarkable for the spirit of devotion and piety in which they are composed; and for the most part, his theological statements are those of a sound and judicious divine. In some points, however, as for instance on the subject of Regeneration, he seems to have inclined to opinions of that school, to which the learned Professor, who has undertaken the revision of his Academical Lectures and Exhortations, is known to belong. Speaking generally, however, the judgment which Mr. Scholefield has passed upon his author is abundantly correct.

Loquitur igitur de Deo modeste et reverenter; de decretis divinis, docte, pie, sobrie; de sanctitate, ut qui ipse Sancto Spiritu ad Dei imaginem conformatus sit; de redemptione, ut qui ad solam in Christo spem ipse confugerit; denique de cœlo, ut qui cœlum quotidie expectet, et pene jam attigerit.

We may remark that the Meditations on Psalms iv. xxxiii. cxxx. which the present Editor considers inter totius libri delicias habendas, are omitted in the edition of 1808.

A Present to Young Christians; or, Little Mary "set free." London: Hatchard. 1829. 24mo. pp. 117. Price 2s.

We have here one of those juvenile publications, which, intended no doubt to do a great deal of good, are unfortunately calculated to do a much greater proportion of harm.

Little Mary is one of those "faultless monsters which the world never saw," saying her prayers at five years old, for the sake of privacy, in the middle of a garden-walk, and at ten years old, converting the aged sinner by her eloquent discourses. Now if these things be true, they are extremely unnatural, and therefore, to say the least, extremely improbable; and we should think it highly preferable to train the infant mind to virtue and

religion by such examples of youthful piety and goodness which come within the bounds of probability, than by such exaggerated and overdrawn specimens of perfection, which it would be the height of folly to expect them to imitate.

Sermons on Domestic Duties, preached
in the Parish Church of St. Andrew,
Enfield. By the Rev. DANIEL CRES-
WELL, D.D. F.R.S. Formerly Fel-
low of Trinity College, Cambridge.
London: Rivingtons. 1829. 12mo.
Pp. 294.
Price 5s.

THERE is one class of domestic duties to which Dr. Creswell has dedicated one of his sermons, which we do not recollect to have seen discussed in a similar series before:-the duty of kind treatment to domesticated ani- . mals. "That a merciful man regardeth the life of his beast"—is a maxim which ought never to be lost sight of; and the impressive manner in which it is here recommended to serious consideration, is calculated to produce the most salutary effects. The relative duties, properly so called, are also illustrated with great clearness and precision, and considered upon principles of love to God and good will to men. To the whole are subjoined two Sermons on Confirmation, which, together with the rest of the volume, are well worthy of a serious and attentive perusal.

Short and Familiar Sermons for the Use of Schools and Young Persons in general. By the Rev. THOMAS SCARD, B. A. &c. Vol. II. London: Longman. 1829. 12mo. Pp. 277. 58.

WE have not seen the former volume of these Sermons, but, judging from the one before us, we can recommend it without hesitation to our readers. They are as well calculated for family use as for the religious instruction of those to whom they are especially addressed. The principles of Christian duty are clearly and forcibly laid down, the doctrines of the Gospel faithfully explained, and the language easy, perspicuous, and suitable to the comprehension of the younger and less instructed portion of a family.

I

A SERMON.

REPENTANCE A CAUSE OF JOY IN HEAVEN.

unto you,

LUKE XV. 7.

say that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, that need no repentance.

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In the beginning God created man in his own image, which he sadly corrupted by his perverse disobedience, and thereby incurred the threatened penalty of eternal death. The scheme of man's redemption, in whatever light it is regarded, must redound to the glory of God. But when we consider the mild conditions upon which salvation is offered, and the great price at which it has been purchased for us, no less a price than the blood of his only-begotten Son-the mind is oppressed with the intensity of thought, and we are overpowered with the weight of meditation. God did not necessarily pardon his rebellious creatures, and had he been guided by his justice alone, he would not have pardoned them. Man had sinned-man, whom he had made innocent and upright, and but a "little lower than the angels," had transgressed his most lenient command. And yet no sooner had his transgression rendered redemption necessary, than a Redeemer was promised, and pardon freely offered through him. Nor does the imposition of certain conditions at all affect the freedom of the gift. The acquittal of an offender at an earthly tribunal implies the condition of abstaining from a repetition of the offence; nor is the pardon on that account less complete.

The conditions upon which Redemption is offered in the Christian covenant, are, as we are told by the apostle, "Repentance toward God, and faith in the Lord Jesus Christ." The former of these terms of acceptance with God is more particularly offered to our notice in the text, and its importance is inculcated in almost every page of the New Testament. Our blessed Lord, as he went about doing good, omitted no opportunity of enforcing the duty of repentance, and did not hesitate to seek out those who appeared most in need of his instructions. Unconcerned at the reproaches of the Scribes and Pharisees, who reviled him as the companion of publicans and sinners, he conversed with the most abject and abandoned, in the hope of reclaiming them from their wicked courses. He knew that "the whole need not a physician;" and therefore with that prompt humanity and condescension, which marked every action of his life, he directed his chief attention to the cure of those who were spiritually "sick." Not that there were any who did not really stand in need of penitence, or from whom he withheld the benefit of his advice. There never was yet a man who did not require the daily exercise of this duty. "In many things we offend all; and the best man who ever did, or will, live, can be good only by comparison. But there are doubtless many-and may the number still increase!-whose lives and actions are a studied course of goodness, and who, though they frequently fall through the frailty of their nature, as frequently amend their failings by instant and sincere repentance. Such are the

characters who are represented in the Scriptures as "righteous;" for to them will the Lord-not indeed on account of their own works and deservings, but through the merits of Jesus Christ-" impute no sin.” They are the blessed children of the Father," whose unrighteousness is forgiven, and whose sin is covered."

And well pleased indeed is our heavenly Father, "who is of purer eyes than to behold iniquity"-to mark the sacred ways of these faithful disciples of his Son, and their daily progress in piety and virtue. But great as is his delight, we are told by our blessed Saviour in the text, " that there is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, who need no repentance." And is it then to be supposed, that a God, whose justice is no less remarkable than his mercy, can look with greater pleasure upon the first dawnings of goodness, than upon the unfading splendour of a life of virtue? So strange an idea, which seems at first sight to be warranted by the expression of our Lord, has given rise to various interpretations of the two beautiful parables from which the similitude is drawn. Without entering into an examination of these, which are for the most part unnatural and inconsistent, it will be sufficient to confine ourselves to the more received and probable solution; which, at the same time that it removes every difficulty, affords a pleasing illustration of the mode in which our Lord usually delivered his benevolent instructions.

It was the practice of our blessed Saviour, in all his discourses to the multitude, or his conversations with individuals, to fix their attention, either by pointing to some sensible object, or by the introduction of some interesting narrative by way of parable or allusion. Whatever accidental circumstance might occur, or whatever subject of conversation arise, he never failed to improve it to the edification of his hearers; and if nothing of the kind immediately presented itself, he adopted some domestic or national custom of the Jews, upon which to build his salutary precepts. Of this latter kind are the two simple yet impressive parables we are now considering. Under the similitude of a shepherd's transport on the recovery of a sheep which had gone astray in the wilderness, this good Shepherd exhibits the satisfaction which is felt in heaven upon the conversion of a penitent sinner: and to impress the assurance still more strongly on their minds, he repeats the lesson in the parable of the lost piece of money, and the joy which the woman, to whom it belonged, expresses upon finding it. The parables were more particularly directed against the uncharitable pride of the Scribes and Pharisees, who had murmured against Christ, upon seeing him in the company of publicans and sinners, which they considered as inconsistent with his character as a divine Teacher. They looked upon these unhappy beings in the same light as the Gentiles, whom they treated with the greatest contempt, and considered as doomed for ever to feel the divine vengeance. But Christ rebuked their unworthy feelings, and assured them, that the more ignorant a man was of God and his attributes, the greater was their duty to afford him the necessary instructions in the way of righteousness. And he enforced his charitable admonition by the declaration, that their success in converting a sinner

would be a subject of the highest satisfaction in the sight of God. "I say unto you, that likewise joy will be in heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance."

It may be well to remark, that when human parts and passions are attributed to the Almighty in the Scriptures, it is always in regard to the weakness of man's understanding. It is impossible to suppose that a pure and spiritual Being-an eternal, invisible, and immortal God-can be subject to the feelings and affections of the works of his own hands. It was necessary, indeed, that the human should be added to the divine nature, in Christ, in order that he might become our Redeemer. He could not, in his divine nature, suffer for us ;he could not be tempted like as we are;-he could not feel and experience our infirmities. To the Deity belong neither joy nor sorrow, neither pleasure nor pain; and therefore whenever such emotions are attributed to God, as in the parable before us, they are always to be interpreted in reference to the limited extent of the human powers.

This then will at once account for any apparent inconsistency in the declaration, that the joy in heaven over one penitent sinner is superior to that which is entertained for the persevering goodness of "ninety and nine just persons, which need no repentance." It is extremely natural that a man should be more transported at the sudden recovery of a lost possession than at the continued enjoyment of one, even of greater value. He has doubtless a greater regard for the greater treasure, but his feelings of happiness are settled and sedate. He has had no anxiety in searching for it, and nothing has occurred to raise his joy above the ordinary sensations of security and ease. But the joy at the unexpected recovery of a lost good, though it afterwards sensibly abates, is for a time at least more powerfully felt. The parable, therefore, instead of any inconsistency, affords a striking proof of our blessed Lord's extraordinary insight into human nature. "He knew what was in man," and he applied his knowledge to their advantage and instruction. The shepherd in the Gospel would have felt the same anxiety for the recovery of any of the other ninety and nine, had they strayed from the fold. The joy which he experienced arose from no wild partiality for one more than another. And in like manner our heavenly Father, "who would not that any should perish, but that all should come to repentance," will welcome with equal joy the conversion of any of his offending creatures.

But God does not only rejoice at our repentance; we are told also by the Apostle, that "his goodness leadeth us to repentance." The means by which he thus leads us are as various and as powerful as his goodness is unlimited. He leads us by the continual warnings which he gives us of the uncertainty of life, in the daily instances of mortality, and the sudden departure of those around us. He leads us by the admonitions and exhortations of his ministers, set apart to instruct the people in the way of holiness, declaring that "He pardoneth and absolveth all them that truly repent and unfeignedly believe his holy Gospel." He leads us by the gracious promises held out to us in the Gospel, and the blessed hope of everlasting life, through faith in his Son. He leads us by the awful threatenings of

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his vengeance against those who treat his mercy with neglect, and the denunciations of everlasting misery against the hardened and impenitent sinner. He leads us by the powerful influence of his Holy Spirit, putting into our hearts good desires, and enabling us to fulfil our own imperfect endeavours after righteousness. And, lastly, he leads us by the sorrows and afflictions of this life, correcting us with the love of a father, that we lose not the inheritance which he has prepared for his obedient children.

What abundant encouragement have we, therefore, to enter immediately upon the great work of repentance! The joys which the angels exhibit at the throne of God for the conversion of one penitent sinner, should at once induce us to employ the means which he offers to lead us to him. If those heavenly beings, whose perpetual duty and delight it is to sing praises in heaven, choose repentance as the subject of their song, shall not we, whose more immediate interest it is, join in the sacred choir, and sing it for ourselves? Let us then at once--"to-day, while it is called to-day"-begin the work; let us not seek "a more convenient season," for a more convenient season may not be allowed us. We know not how soon we may be called upon to stand before the judgment-seat of Christ: and it therefore becomes us to reflect, whether we would join the angelic choir in their praises for the salvation of man, or be condemned to everlasting weeping and wailing and gnashing of teeth, in those unhappy regions, "where their worm dieth not, and the fire is not quenched.'

But there is yet another duty, to the performance of which we are encouraged by the parables before us. The lost sheep was carefully sought by the Shepherd, and restored with joy to the fold. And shall not we endeavour, in like manner, to restore the wandering sheep of Christ, and bring them back "to the Shepherd and Bishop of their souls?" In this our blessed Lord himself has "left us an ensample that we should follow his steps." He came into the world "to seek and to save that which was lost," and to reconcile a sinful people to his offended Father. This duty is perhaps more immediately attached to his appointed ministers, but it extends in no light degree to all. And surely there can be no superior satisfaction to a generous mind, than to have been, under God, the instrument of reclaiming a depraved fellow-creature to the paths of virtue, and of saving a perishing soul from the bitter pains of everlasting misery. There is a feeling of inward delight in administering to the bodily infirmities of the distressed; what then must be the ecstacy, the glorious transport, which must be felt in relieving the necessities of the soul? There can be nothing equal to it on earth; it can only resemble" the joy in heaven over one sinner that repenteth."

Nor shall they who pass their pilgrimage on earth in promoting the cause of religion, and forwarding the eternal happiness of man, fail of their final reward. "Brethren, if any of you do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." Surely if there is a place of more distinguished happiness in the kingdom of heaven, and we know that therein are 66 many mansions," set apart for different

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