want, to convince us, that the doctrines of our Lord Jesus Christ apply no violence to human nature, but, on the contrary, are adapted to our condition, inasmuch as they come from one who "knoweth whereof we are made," and who himself condescended to be "made flesh," "for us men and for our redemption." "It is of his mercy that we are not destroyed; because his compassions fail not." The Holy Gospel impels us gently onward, when we are proceeding in a right course; and it persuasively endeavours to preserve us in that course. When we have deviated from the path of duty, it brings us back with promptness and safety, though without force. It aims not at extinguishing the passions, but at harmonizing and regulating them. It does not attempt to deal indiscriminately with men, without any regard to their characters, but it carefully marks the distinction of character. Its purpose is not to place good men, and bad men upon the same level, but to preserve the good in their integrity, and lead them on to higher degrees of "glory and virtue," and to recal sinners from the error of their ways, that they may be assisted by God's grace, to "work out their salvation." And, surely, it is an object worthy of our heavenly Father's wisdom and goodness, to make a compassionate provision for his fallen creatures, even when, through their own blindness and folly, they depart from the way of his commandments and are beguiled into sin. His Almighty power, suffers no degradation, but, on the contrary, appears in a most

amiable light, when it is exercised "in shewing mercy and pity." Indeed, it is in this light that the Gospel of Christ manifests its divine origin. Our blessed Creator, the Father of spirits treats us with the same tenderness, that an affectionate and judicious parent on earth feels towards the children of his love. He is, indeed, the Father of mercies and the God of all comfort; and well may we exclaim to him, in the depths of our heartfelt devotion. "Just and true

are thy ways, thou King of saints !"

ance.

We see, by this parable, as well as by many others, what encouragement the Gospel holds out to repentThe repentance, however, to which it invites us, must be true and unfeigned, and such as is never again "to be repented of," or, in other words, such as we shall adhere to, and employ for the purpose of solid reformation, without changing our minds so as to fall back into sin. It must produce an entire change in the heart,-a newness of life,—a cautious and vigilant guard over ourselves,—and a determination to obey, as far as in us lies, the entire will of God. We must take care that our conduct be such, as never to give occasion of lamenting to those good angels who once rejoiced over us as sinners that repented, or to excite indignation in good men, as if the cause of religion and innocence were deserted, through a fondness or partiality for persons without regard to characters. Such repentance must be lovely in the sight of God and men; since, though it is inferior to an uninterrupted and undeviating inno

cence, it is next to it in all moral and religious valuation. For though it cannot undo what has been done, which, in the nature of things, is impossible; yet, through the merits and atonement of Christ, it recommends us to the divine love, and must end in happiness, if our contrition and self-accusation excite in us a strong sense of duty, and lead us to a consistent course of obedience.

Of such a nature will true and unfeigned repentance be;-and as such only can it be valued, or deserve, indeed, in any sense, to be called repentance :-for repentance without actual reformation is a mere name. This is a point which Christians ought always to remember; for if they deceive themselves in a matter so vitally important, they are lost. Above all, let them never pervert the Scriptures to flatter their own perverse passions ;-let them never so torture the Christian religion, as to make it speak against itself. For instance,-Because the labourers in the vineyard, who came in at the eleventh hour, are described by our Saviour as equally paid with those who had laboured all the day, shall any man be so perversely self-willed as not to labour at all in God's service, till the latest period of life?—shall he defer, till he is overtaken by a decrepit old age, those works of faithfulness and duty that can only be done effectually in his best years, and when his strength is unimpaired? Because the angels are described as rejoicing over a repentant sinner, shall capricious, obstinate men determine to run through a long career

of vice, in the expectation that they shall amend at last, and give opportunity for such exalted joy? Because a prodigal son is described as having been pardoned and joyfully welcomed by a tender and indulgent father, shall men therefore, flatter themselves in vice, and lull their consciences asleep for a length of time, as if they were certain to remedy it hereafter, and to enjoy the blessings which they have hitherto slighted? Is not such a notion senseless and preposterous? Is not the cunning that suggests it wicked in the very idea? Does it not betray a malignant habit of quibbling with conscience and with God?

We must remember, that the persons, who are mentioned in our Saviour's parables as objects of grace and forgiveness, are never supposed to be acting against the light and conviction of their own consciences. They are described, indeed, as idle,— as lost for a time,-as driven impetuously, by blind and headstrong passions, from the course of duty and virtue-but they are never represented as rebels to the suggestions of conscience,-as acknowledging that they ought to repent, and yet protracting the time,--as wilfully rejecting opportunities, or "doing despite to the spirit of grace." No. They are not charged with so profane and impious a mockery of God. What shall we say, then, of persons who are chargeable with it? Shall we compare them, as the Psalmist does, to "the chaff which the wind driveth away?"-or shall we remind them of John the Bap

tist's preaching, who represents the Judge of mankind as having a fan in his hand, ready to separate the chaff from the wheat, and to "burn it up with unquenchable fire." The ideas conveyed in these terrific expressions are such as no words, taken literally, can embody; but the truth which they are intended to impart, is obvious, and ought to be forcible, to every understanding.

Nothing, indeed, can be so shortsighted, so vicious, and so perilously presumptuous as any attempt to delude the Almighty in matters that are our duty. If any of us have hitherto been blind to this truth, let us beseech Him to "open our eyes that we sleep not in death.”