bosom of the humble, to dry up the tears of the orphan and the widow, to open the tabernacle of peace to the wounded and wearied spirit, to strengthen the weak, protect the destitute, comfort the miserable, and redress the oppressed. To such a Deity, well may the afflicted and forlorn address their supplications. If they be smitten they may assure themselves that his mercies are with them. If they suffer as men, they may adore and triumph as Christians, for they may trust that the spirit which shall give them rest, is about their bed and about their path.

These persuasions, so salutary and sublime, are encouraged in the children of trial, not merely by precept, but by fact. "He who spared not his own "Son, but delivered him up for us all, shall he not "with him also freely give us all things?"-The Son of God was delivered up for us under every circumstance which might heighten the mercies of the oblation. After descending from his glory, hẹ was to endure, in the accomplishment of his mission, a long series of scorn, injustice, oppression, and sorrow; and the agony of the garden, the insults of the hall of Pilate, and the ignominy and anguish of the cross, rendered yet more afflicting by the impenitence, impiety, and ingratitude of those whom he came to save, were to close a life which had been devoted to the instruction, the sanctification, and the redemption of the world. Is such a sacrifice a clear and an irrefutable manifestation of the unbounded beneficence of God to man? If so, the consolation of the miserable is complete. He who thus loved the world, will not unnecessarily afflict the children of men; he who thus accomplished the salvation of the sinner, by the redeeming mercy which provided the atonement for sin will not with

draw himself from his people in the day of trouble; he who thus delivered up his Son for us all, "how "shall he not with him also freely give us all "things?" The faith which admits the fact, cannot but embrace the inference; and the professors of the Gospel, while they contemplate this miracle of celestial goodness, may well trust that "God is " in truth a sun and a shield, giving grace and glory, and withholding no good thing from those "who walk uprightly;" and that, "if they first "seek the kingdom of God and his righteousness, "all things shall be added unto them," which their real welfare as rational and immortal beings may require.

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It is remarkable that, while the Gospel thus sanctions and sanctifies the trust and hope of the children of God, the guilty themselves, instead of being cast out to despair, are affectionately invited to return from the evil of their ways, and participate the blessings of the Almighty. God does not wish for the death even of those who rebel against him, "but rather that they should turn from their offences and live." The anathema which rests upon crime may be removed by penitence; and every where does the gracious and compassionate benevolence of Christianity tender to the contrite sinner instruction, mercy, and acceptance. "Come unto me all ye that are heavy laden, and I will give you restt." Ye who are overwhelmed and dejected with the consciousness of sin; ye who tremble under the melancholy foreboding of future punishment, and look up in alarm and apprehension to an incensed and avenging God, "come unto me!" I offer relief and life. I hold out the

* Romans, ch. viii. v. 32. + Matt. ch. xi. v. 28.

signal of forgiveness, the olive branch of peace. Guilty though you be, and aliens from God, I open to you the way of reconciliation. Are you repentant? Behold your Saviour. Are you sinking beneath the burden of your sins? Behold the Mediator who knoweth and pitieth your infirmities. Would you henceforth walk in newness of life? Behold your guide. He who descended from heaven to enlighten and regenerate the world, accepts your contrition as a precious sacrifice; and the defective efficacy of your sorrows and your prayers to blot out your misdeeds, shall be perfected to your salvation by the redeeming blood of the Son of Man.

The instances afforded by the conduct of Christ, of this gracious and merciful compassion to the contrite criminal, are various, beautiful, and affecting. Let us advert to two of them.

When the unhappy woman "who was taken in adultery," was brought forth by the people, there was neither pity nor mercy to be found in the surrounding multitude. On every side was heard the voice of turbulent accusation and reproach; and the anguish of the accused was imbittered by the scorn and insults of the accusers. In the midst of this tumultuous and vindictive crowd, and while they reiterated the denunciations of the law of Moses against the criminal*, "Christ stooped down and wrote with his finger on the sand, as though he heard them not; and when they continued asking him, he lift himself up and said-What?-The law of Moses is just, the sinner is convicted, let her die the death?

* The punishment was strangling for a married woman, and death by stoning for an espoused one. Levit. ch. xx. v. 10;

Deut. ch. xxii. v. 23.

-No!-But, "he that is without sin amongst you let him cast the first stone at her." Thus spoke the lips of mercy; and "they who heard the words, being convicted by their own consciences, went out one by one, and Jesus was left alone, and the woman standing in the midst." Then Jesus turned to the woman, and said, "Woman, where are thy accusers? Hath no man condemned thee? She said, no man, Lord. And Jesus said unto her, neither "do I condemn thee. Go, and sin no more

I do not expatiate on this story. I do not dwell on that union of wisdom and mercy which, pardoning the crime, was to promote the reformation of the criminal. The history furnishes its own comment. It demonstrates the graciousness and sympathy of Christ, by facts interesting and intelligible to every good heart. We behold compassion in action, but wisdom applauds and justifies the act. We behold the offender forgiven, but virtue rejoices to receive a new disciple; and pardon, while it absolves the crime, confirms the reformation. "Go, and sin no more.".

The same gracious benignity was exercised on another occasion, equally interesting and affecting. Christ had entered into the house of one of the Pharisees to eat with him, "and'a woman of the city "who was a sinner, stood behind him weeping, "and began to wash his feet with her tears, and did wipe them with the hairs of her head, and kissed "his feet, and anointed them with ointment." The Pharisee, who seems to have possessed all the insolent pride of his sect, beheld the unhappy penitent with disdain; "and he spake within himself, saying, “this man, if he were a prophet, would have known

"who and what manner of woman this is that "toucheth him, for she is a sinner." But Christ penetrated his thoughts, and corrected him by a parable of great simplicity and beauty. "There 66 was a creditor who had two debtors. The one "owed him five hundred pence, the other fifty. "And when they had nothing to pay, he forgave "them both. Tell me, now, said Christ, which of "these will love him most? The Pharisee, an"swered, and said, I suppose he to whom he forgave 66 most. And he said to him, thou hast answered rightly. Then Jesus said unto Simon, seest thou "this woman? I entered into thine house; thou gavest me no water for my feet; thou didst not "anoint my head with ointment; thou gavest me no kiss but she hath washed my feet with tears, "and kissed them, and anointed them with oint"ment. Wherefore, I say unto thee, her sins which are many are forgiven, for she loved much.

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And " he said unto her, Thy faith hath saved thee; go " in peace*."

In this story there is a contrast of character and of action, which relieves, and heightens, and moralizes, the whole scene. We condemn with indignation the secret judgment of pharisaical rigour, and contemplate with compassion the tears and anguish of prostrate penitence. But, when we behold the Son of God, rebuking the evil spirit of intemperate condemnation, turning with celestial pity and complacency to the woman, accepting her good offices, recording her faith, compassionating her sorrows, forgiving her offences, what emotions of love and reverence do we not feel, and what homage

* Luke, ch. yii. *