hast come, clothed in thy usual garb, thou wast sent by a kind Father to relcase his child from toil and pain. Be still, then, my heart, and know that God has done it. Just and true are thy ways, O thou King of saints! Who would not fear thee? Who would not love thee?" friends beloved, and all the scenes of my early youth? | Must I leave thee, Bradford, my dear native town, where I spent the pleasant years of childhood; where I learnt to lisp the name of my mother; where my infant mind first began to expand; where I entered the field of science; where I learnt the endearments of friendship, and tasted of all the happiness this world can afford; where I learnt also to value a Saviour's blood, and to count all things but loss, in comparison with the knowledge of him? Yes, I must leave you all, for a heathenation, the general subject of missions, and the conseland, an uncongenial clime. Farewell, happy, happy scenes but never, no, never to be forgotten.' On the 18th of June, the Missionaries landed at Calcutta, and were welcomed to India by the venerable Dr Carey; and, at his invitation, they sailed up the river next day to Serampore. After they had been there about ten days, Messrs Judson and Newell were summoned to Calcutta, and to their astonishment, an order of the government was read to them, requiring them immediately to leave the country and return to America. At their outset, the Board of Commissioners, in their native land, had fixed upon the Burman Empire as the seat of their mission; and it was only from a persuasion of the impracticability of such an undertaking, that the Missionaries had renounced the idea of attempting it. In these circumstances, they petitioned the government for leave to go to the Isle of France. The request was granted; but as only two passengers could be accommodated in the vessel, Mr and Mrs Newell set sail for that island, while Mr and Mrs Judson remained in Calcutta for two months longer. In this short interval, an event occurred which, in the overruling Providence of God, was productive of most important results. During the voyage from America to India, Mr and Mrs Judson were led to the consideration of the subject of infant baptism, and the issue of their inquiries was a renunciation of their former opinions, and a full adoption of the Baptist principles. On application, accordingly, to the Serampore Missionaries, they were baptised in Calcutta. This change in their sentiments they considered as likely to dissolve their connection with the Board of Commissioners in Ame rica, and their only hope must rest on the Baptist church in that country. In the meantime, the Bengal government were of fended at the stay of the Missionaries in Calcutta, and issued a peremptory order for their immediate embarkation on board one of the East India Company's Ships bound for England. Mr Judson, however, having ascertained that a ship would sail in two days for the Isle of France, contrived to procure a passage for himself and his wife to that island. On their arrival, they expected to be immediately welcomed by their dear friends, Mr and Mrs Newell; but scarcely had they reached the port, when they received the distressing intelligence that Mrs Newell was dead. The feelings of Mrs Judson, on the loss of her early companion and friend, are thus recorded in her Journal : : "Have at last arrived in port; but O what news, what distressing news! Harriet is dead. Harriet, my dear friend, my earliest associate in the mission, is no more. O death! thou destroyer of domestic felicity, could not this wide world afford victims sufficient to satisfy thy cravings, without entering the family of a solitary few, whose comfort and happiness depended much on the society of each other? Could not this infant mission be shielded from thy shafts? But thou hast only executed the commission of a higher power. Though thou The change which had taken place in the views of Mr and Mrs Judson, in reference to Baptism, soon led the Baptist Churches in America to take into consider quence was the formation of the " Baptist General Convention," which, as one of its first acts, adopted Mr and Mrs Judson as their Missionaries, leaving it to their discretion to choose a field of labour. After much consideration, they resolved on attempting to establish a mission at Penang, in Prince of Wales' Island. With this view they determined on visiting Madras, expecting to obtain a passage thence to Penang. After reaching Madras, however, they were disappointed in their expectations. No passage could be procured, and fearing lest the government of Bengal should send them to England, they came to the resolution of setting sail for Rangoon. Thus, by a train of circumstances, under the regulation and all-wise disposal of Him who cannot err, they were impelled, contrary to their expectations and plans, to settle in the Burman Empire. The passage to Rangoon was unpleasant and dangerous, but, by the blessing of God, they reached it in safety in July 1813. Immediately on their arrival at this, the scene of their future labours, Mr and Mrs Judson commenced the study of the language, and for this purpose they hired an able and intelligent teacher. But as he did not understand English, the only mode in which they could acquire the language, was by pointing to various objects, the names of which the teacher pronounced in Burman. Amid all disadvantages, however, they made rapid progress, and were soon able to converse with the natives with tolerable freedom. Mrs Judson gives the following interesting account of her introduction to the viceroy and his lady : : "To-day, for the first time, I have visited the wife of the viceroy. I was introduced to her by a French lady who has frequently visited her. When we first arrived at the government house, she was not up, consequently we had to wait some time. But the inferior wives of the viceroy diverted us much by their curiosity, in minutely examining every thing we had on, and by trying on our gloves, bonnets, &c. At last her highness made her appearance, dressed richly in the Burman fashion, with a long silver pipe in her mouth, smoking. At her appearance all the other wives took their seats at a respectful distance, and sat in a crouching posture, without speaking. She received me very politely, took me by the hand, seated me upon a mat, and herself by me. She excused herself for not coming in sooner, saying she was unwell. One of the women brought her a bunch of flowers, of which she took several and ornamented my cap. She was very inquisitive whether I had a husband and children, whether I was my husband's first wife-meaning by this, whether I was the highest among them, supposing that Mr Judson, like the Burmans, had many wives; and whether I intended tarrying long in the country. "When the viceroy came in, I really trembled; for I never before beheld such a savage looking creature. His long robe, and enormous spear, not a little increased my dread. He spoke to me, however, very condescendingly, and asked me if I would drink some rum or wine. When I arose to go, her highness again took my hand, told me she was happy to see me, that I must come to see her every day. She led me to the door; I changed, a much longer period elapsed before he could again reach Rangoon. Meanwhile, Mrs Judson's mind was much harassed, not only on account of the protracted absence of her husband, but also from an unexpected change in the conduct of the local magistracy. Her distress and perplexity are thus described : During the first six months of their residence in Rangoon, Mrs Judson's health had been on the decline, and as no medical aid could be procured in the country, she repaired to Madras, where she entirely recovered, so as to be able after only three month's absence to return to her husband. For three years they continued to labour alone in a land of strangers, without the comfort of thinking that they were conferring any direct benefit on the natives. The preparation for their work had been not a little interrupted, in the first instance by the ill health of Mrs Judson, and then by the death of their child. At length their hearts were refreshed by the arrival, in October 1816, of Mr and Mrs Hough, who had been sent to assist them in their labours, by the American Baptist Convention. The prospects of the mission now became brighter. Mr and Mrs Judson had acquired the language,- -a grammar had been prepared,-two tracts were prepared, the one containing a view of the Christian Religion, of which one thousand copies were printed; and the other a catechism, of which three thousand copies were printed. An edition of eight hundred copies of St. Matthew's Gospel, translated by Mr Judson, was commenced. The labours of Mrs Judson among the Burman females are thus noticed by her in a letter to a friend : : "Three months of Mr Judson's absence had nearly expired, and we had begun to look for his return, when a native boat arrived, twelve days from Chittagong, bringing the distressing intelligence, that neither Mr Judson nor the vessel had been heard of at that port. I should not have given so much credit to this report, as to have allowed its harassing my feelings, had it not been corroborated by communications from my friends in Bengal, which arrived just at this time. From the circumstance, that the vessel had not reached the port of destination, I knew not what conclusion to draw. Hope, at times, suggested the idea that the ship's course might have been altered, that she might yet be safe; but despondency more frequently strove to convince me that all was lost. Thus was I, for four months, in that agonizing state of suspense, which is frequently more oppressive than the most dreaded certainty. "Two or three days after the arrival of the above intelligence, Mr Hough received an order, couched in the most menacing language, to appear inmediately at the court-house, to give an account of himself. so unlike any message we had ever before received This, from government, spread consternation and alarm among If he did not tell all the truth relative to his situation in the country, they would write with his heart's blood.' "Our embarrassments at this period were greatly increased by the circumstance, that the viceroy and family, who had always been our steady friends, had been recently recalled to Ava; and the present viceroy, with whom we had but a slight acquaintance, had left his family at the capital. Mr Hough was not sufficiently acquainted with the language, to allow his appealing in person to the viceroy; and, as it is not customary for females to appear at his court in the absence of the viceroy's lady, we had nothing before us but the gloomy prospect of being obliged to submit to all those evils, in the power of petty officers to inflict, when unprotected by higher authority. our teachers, domestics, and adherents; some of whom followed Mr Hough at a distance, and heard the appalling words from some of the petty officers, that a royal order had arrived, for the banishment of all foreign "How interested you would be, could you meet with teachers. As it was late when Mr Hough arrived at my little society of females, on the Sabbath. Interest- the court-house, he was merely ordered to give security ed, I say yes, you would be interested, if it was only for his appearance at an early hour on the approachfrom this circumstance, that these poor idolators enjoying day, when, to use their own unfeeling language, the means of grace, and sit under the sound of the Gospel; I have generally fifteen or twenty. They are attentive while I read the Scriptures, and endeavour to teach them about God. One of them told me the other day, that she could not think of giving up a Religion which her parents, grand-parents, &c. &c. had embraced, and accepting a new one, of which they had never heard. I asked her if she wished to go to hell, because her progenitors had gone there. She replied, if, with all her offerings and good works on her head (speaking in their idiom) she must go to hell, then let her go. I told her, if she went to hell after having heard of the Saviour, her very relations would contribute to torment and upbraid her, for her rejection of that Saviour, of whom they had never heard, and that even she herself would regret her folly when it was too late. If I do, said she, I will then cry out to you to be my intercessor with your God, who will certainly not refuse you. Another told me that she did believe in Christ, and prayed to him every day. I asked her if she also believed in Gaudama, and prayed to him. She replied, she worshipped them both. I have several times had my hopes and expectations raised, by the apparent seriousness of several females, as Mr Judson has in regard to several men: but their goodness was like the morning cloud and early dew, which soon passeth away. Four or five children have committed the catechism to memory, and often repeat it to each other." In December 1817, Mr Judson left Rangoon on a visit to Chittagong in Arracan, with the view of benefitting his health, and of procuring one of the native Christians residing there, who spoke the Burman language, to assist him in preaching the Gospel. He intended to be absent only three months, but the vessel being detained by contrary winds, and its course being entirely "The following days, Friday and Saturday, Mr Hough was detained at the court-house, and under the necessity of answering, through an interpreter, the most trivial questions; such as, what were the names of his parents, how many suits of clothes he had, &c., all which were written down in the most formal manner imaginable. The court would not allow his retiring for any refreshment; and this, together with several other petty grievances, convinced us that it was their object to harass and distress us as much as possible; feeling safe in the idea that circumstances were such that we could not appeal to the viceroy." In these painful circumstances, Mrs Hough and Mrs Judson appealed to the viceroy, who immediately issued orders that they should receive no more molestation. About this time the Cholera began to break out among the natives, and the utmost consternation prevailed in Rangoon. There was also at the same time a report of a war between England and Burmah, and the English vessels were hastening to depart. In this state of matters, Mr Hough and his family set off for Bengal, carry. ing with them the press and other printing apparatus. Mirs Judson at first thought of accompanying them, but providentially she still remained at Rangoon, and in a few days her mind was set at rest by the safe return of her husband. A few weeks after Mr Hough's departure, his place was happily supplied by the arrival of Messrs Colman and Wheelock from Boston. Thus reinforced, Mr Judson began to think of building a zayat or place of worship, where the Burmans might have an opportunity of hearing the Gospel publicly preached. The place is thus described by Mrs Judson : "The zayat is situate thirty or forty rods from the mission-house; and in dimensions, is twenty-seven by eighteen feet. It is raised four feet from the ground, and is divided into three parts. The first division is laid entirely open to the road, without doors, windows, or a partition in the front side, and takes up a third part of the whole building. It is made of bamboo and thatch, and is the place where Mr Judson sits all the day long, and says to the passers by, Ho! every one that thirsteth,' &c. The next, and the middle division, is a large airy room, with four doors and four windows, opening in opposite directions; made entirely of boards, and is whitewashed, to distinguish it from the other zayats around us. "In this room, we have public worship in Burman on the Sabbath, and in the middle of which I am now situated at my writing-table, while six of the male scholars are at one end, each with his torch and black board, over which he is industriously bending, and emitting the curious sounds of the language. The third, and last division, is only an entry way, which opens into the garden, leading to the mission-house. "In this apartment all the women are seated, with their lights and black boards, much in the same position and employment as the men. The black board, on which all the Burmans learn to read and write, answers the same purpose as our slates. They are about a yard in length, made black with charcoal and the juice of a leaf; and the letters are clearly imprinted with a species of white stone, a little similar to our slate pencils. A lesson is written out on this board, by an instructor; and when the scholar is perfect master of it, it is erased, and a new one written. The Burmans are truly systematic in their elementary instructions, and a scholar is not considered qualified to read without spelling, until he has a perfect knowledge of all the various combinations of letters." To be concluded in our next. CHRISTIAN PHILOSOPHY, No. III. REFRACTION AND COMPOSITION OF LIGHT. BY THE REV. JAMES BRODIE, Minister of Monimail. THOUGH it is one of the primary properties of light that it moves in straight lines, it is nevertheless refracted, or bent, when it passes from one transparent substance into another of a different density. If, for example, we trace the course followed by a ray falling on water, we find, that while it is a straight line both before and after it enters the water, there is a bend at the point of entrance. It is on this principle that the powers of lenses and magnifying glasses depend. Glass being a denser or heavier body than air, the rays of light, on entering it, are all refracted, and the rounded form of the lens gives them an inclination inwards, so that after passing through it, they meet in a point, or focus, behind, and then produce an image of the body from which they originally proceeded. The crooked appearance presented by a straight rod partly immersed in water, affords another familiar illustration of the same property. This refraction, or rather refrangibility of light, is one of its most important qualities; but it is not possible fully to illustrate it without figures and demonstrations, of which the present publication does not admit. We may, however, enumerate some of the beneficial effects which it produces. The refraction of the solar rays in coming through our atmosphere, diffuses more uniformly, during the day, the light and heat of the sun, and it causes, in the evening, our twilight, by means of which we are enabled to see, even after the sun has set, and are gradually prepared for the approach of darkness. The refraction of light, when transmitted through glass, communicates all their value to the spectacles, that help the aged eye to read the word of God; to the telescope, that unfolds the mysteries of the heavenly orbs, and to the microscope, that opens up the wonders of the insect world. And it is the refraction of light in passing through the eye, the most beautiful of all optical instruments, that enables us to discern the size and form of the objects around, for without this refraction, we could only distinguish between light and darkness, and guess at the prevailing colour of the scene before us. In all this it becomes us to trace the hand of God, and to mark the wisdom and goodness of our Heavenly Father, who adapts the properties of light to the nature and condition of man. Hitherto we have considered light as a simple substance, and all its parts as refracted and reflected in the same manner. This, however, is not the case. The white light that comes from the sun, or from any other luminous body, is actually made up of seven different kinds of light, of different colours, viz., red, orange, yel low, green, blue, indiyo and violet. The method employed by Sir Isaac Newton to establish this remarkable fact, is at once simple and satisfactory. In the window shutter of a dark room he made a small round hole, and placed behind it a prism, or three sided piece of glass, so that the beam of light coming in at the hole might pass through the prism, and then put a white screen at a little distance farther back to receive the light. When the prism was removed, the beam proceeded in a straight line to the screen, and formed on it a round white spot, but when refracted by the prism, it formed an oblong image, containing the seven colours before enumerated, the red being the least, and the violet most refracted from the original direction of the solar beam. By making a hole in the screen opposite any one of these colours, so as to allow it alone to pass, and by letting the colour thus separated fall upon a second prism, he found that he could not separate it into an oblong image, or into any other colour.' Hence he called all the seven colours simple, in opposition to white light, which he called compound. He afterwards shewed that these seven colours, when again united, produce white. The decomposition of light, which is caused by its refraction in the atmosphere, is the cause of the beau tifully varied tints of the sky, which sometimes give such a gorgeous appearance to the rising and setting sun. To it we also owe the rainbow, the most lovely of all natural phenomena. When the sun shines on a cloud, the drops of rain refract the rays which fall on them in an oblique direction, and reflect a portion of them when thus refracted and decomposed. As this reflection can only take place at one particular angle, the coloured image assumes a circular form. The colours are the same as those produced by the prism, the red rays forming the outermost, and the violet the innermost portion of the bow. Sometimes a secondary, or external bow, much fainter than the other, is observed, in which the order of the colours is reversed. Light, however, is most frequently decomposed by reflection. When it comes from the sun it is of the purest white, but very few substances give it back unchanged. The leaves of plants, for example, reflect the green rays, the others being in a great measure lost, while among the varied blossoms that deck our fields, each one reflects its peculiar hue. To this decomposition of light, when reflected from terrestrial objects, we owe the beauty of the varied landscape, and, at the same time, that ready and distinct perception of different objects which results from their diversified colours. And we may further remark, that if it had been otherwise ordered, we would have had not merely the sameness of an Arctic scene, but a glare more intolerable than that of a summer's sun shining on new fallen snow. The first mention that is made of the rainbow, is in Genesis ix. 12, when it is said, that after the Lord had made a covenant, that there should not be any more a flood to destroy the earth, he said, "This is the token of the covenant which I make between me and you. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud, and I will remember my covenant." The manner in which the rainbow is here spoken of, would almost lead us to suppose that it had previously been unknown, that the mist which is said to have watered the earth (Gen. ii. 6) fell only during the night, and that rain in the day time was caused by some change in the constitution of the atinosphere, which removed the danger of a second flood. Be this, however, as it may, the rainbow is the token of an everlasting covenant; and if the ancient heathen were led by vague tradition to honour it as a deity and the messenger of the gods, it should surely remind us of the awful catastrophe it commemorates, and of the gracious promise Jehovah afterwards made. It affords, too, a very apt similitude for illustrating the joys which spring from hope in the Redeemer. When the Christian looks on the dark cloud of affliction with the eye of faith, he sees there the bow of promise in all its beauty; he remembers that the Lord, who provided an ark of refuge wherein to save his people from the flood of vengeance, has promised to keep them unto the end; and he feels confident that no cloud can long exclude him from the sunshine of a Father's love. Mild arch of promise! on the evening sky Changeful and many weathered, seemed to smile, But pleasant it is now to pause and view Thy various tints of frail and watery hue, And think the storm shall not return again. Such is the smile that piety bestows On the good man's pale cheek, when he in peace SOUTHEY. We find the rainbow again spoken of in Ezekiel i. 28. "And above the firmament that was over their heads, As the ap was the likeness of a throne, as the appearance of a sapphire stone, and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins, even upward, and from the appearance of his loins, even downward, I saw, as it were, the appearance of fire, and it had brightness round about. pearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord." Similar passages are found in Revelations iv. 3, and x. 1. In these passages the rainbow is evidently employed as a means of shadowing forth the perfections of the Redeemer. And let no one accuse us of giving undue indulgence to our fancy, when we say that it is admirably adapted to the purpose to which it is applied. The symbols of Scripture are, all of them, appropriate. The sacrifice of a lamb, without spot or blemish, for instance, is a fit type of the offering up of the Holy One on the cross for us; bread and wine, in the Sacrament of the Supper, naturally shew forth the benefits we receive from him, whose flesh is meat indeed, and whose blood is drink indeed; the wası.ing with water in baptism, naturally represents the purication of the soul by grace: and, in like manner, the rainbow is an apt symbol of him who "makes known to principalities and powers the manifold wisdom of God;" for, as in it all the various colours are exhibited, and still their beautiful harmony is preserved, so, in Christ, the different perfections of deity are separately manifested, and, at the same time, their essential unity is proved. If, therefore, we admit the propriety of the Scripture expression, "God is light," and if we allow that the orb of day is the best image of the Creator's glory, then the decomposition of Light into its original elements, by reflection and refraction in this terrestrial scene, is the appropriate emblem of the work which Christ has accomplished here. The rays of the unclouded sun, when they shine full on the eye, give pain instead of pleasure, and dazzle, instead of enabling us to see; but, reflected from the varied landscape around, they produce all that beauty of colouring which delights the eye, and all that cheerful sense of security which distinguishes the smiling day; and, in like manner, Jehovah, in his essential majesty, clothed with honour and with strength, covering himself with light as with a garment, pours down a flood of glory, which no created being can directly contemplate, and "no man can see and live;" but in Jesus and in his work, this brilliance of omnipotence is veiled, and the blinding splendour of pure divinity, which, directly viewed, would overwhelm us, is changed into a softened radiance, that gives all its bliss and all its beauty to that heavenly habitation, which "hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof." DISCOURSE. BY THE LATE REV. WILLIAM GILLESPIE, "Leaving us an example, that we should follow his steps."-1 PETER . 21. THE excellence of Christianity is evinced, not more by the sublimity of its doctrines, and the purity of its precepts, than by the perfect example of its author. The founders of all the ancient systems of philosophy and Religion had many blemishes, which were at variance with their principles, them too closely, we should be betrayed into error, and tarnished their fame; and should we imitate prejudice, and crime. They frequently contradicted, by their lives, what they so powerfully enforced by their eloquence. Like the Scribes and Pharisees, those high pretenders to sanctity, "they bound heavy burdens, grievous to be borne, and laid them upon men's shoulders, but they themselves would not move them with one of their fingers." Christianity, in fact, is the only system of Religion ever communicated to mankind, which exhibits, in the person of its blessed founder, a perfect example of all moral excellence. to be "visible philosophy," and that of Jesus is A good life is said the mirror from which is reflected his sublime and amiable Religion. It proves to us not merely "Peace on earth, and good-will to the children of men." The star which pointed him out to the wise men, was the precursor of that "Sun of Righteousness that was to arise with healing under his wings." He appears amongst men, full of grace and truth; and though his enemies have assailed his doctrine, they have been forced to confess their admiration of his life. Yes, Christians, his mercy and his beneficence attest his divinity no less than the ancient predictions, and those miraculous works, which prove him to be the Son of God with power. He goes about continually doing good. His divine lips are opened only to instruct, and his blessed hands are unceasingly stretched forth in works of charity and beneficence. that his Religion is true, but likewise that it is practicable, and he who assumed our nature, and had a fellow-feeling for all our infirmities, has shewn us our duty in every relation of life, and become at once our instructor and our guide. That character, which even his enemies have never ventured to impeach, attracts our admiration by its beauty, and disarms malice by its modest unobtrusive excellence. Never can we examine it too narrowly, or imitate it too closely. Because, Christ also has suffered for us, leaving us an example, that we should follow his steps." Let us pause for a few moments to contemplate the character of the blessed Jesus. Let us endeavour to concentrate some of those rays of excellence, which were reflected from his humanity. How dignified, how divine, is his person and the As he walks in the fields, amid the works of purity of his conduct! In the words of inspiration, the Creator smiling around him, he inculcates the "He was holy, harmless, undefiled." No unsublimest truths of his Providence and his love. hallowed thoughts ever rose in his heart. Nay, With what simplicity and affection does he breathe to indulge such thoughts, he enumerated amongst the words of divine wisdom! He who clothes the greatest of crimes. Contemplate his equani- the lilies of the valley, will he not much more mity. The storms of passion disturb not the clothe his children? And he who feeds the birds placid tranquillity of his soul. Him, no interest of the air, will he not protect and nourish those captivates, no ambition inflames, no fame dazzles, who love him? He recommended our love to each no grandeur allures. He is equally unmoved, whe- other by the example of his supreme love," which ther the inconstant Jews, strewing his path with maketh his sun to shine on the evil and on the flowers, wished to make him their king, or raised good, and his rain to fall on the just and on the the inhuman cry," away with him, away with unjust." He inculcates upon us, mercy to our him." His mind is majestic, and serene as the brethren, by the mercy of God to us; forbearance unclouded heaven from whence he sprung. It is to each other, from his long suffering; and the tranquil as the ocean, which he stilled with his mutual forgiveness of injuries, as we expect forvoice. By his abstinence, humility, and self-de-giveness from Him, whom we have all so frenial, he shews his contempt of the illusive plea- quently offended. sures, the vain honours, and the empty grandeur of this passing state. He beholds them, as the sun seems to view those fleeting vapours, that may conceal, but cannot add to his majesty and effulgence. Sublimer objects occupied his mind. Beyond the troubled horizon of this world, his eye rests on a region of purer bliss. From this vale of tears, he looks forward to that better world, where his Father shall wipe all sorrow from the eyes; and, amid the conflict and humiliation of the present scene, anticipates his triumph at the right hand of God, where he shall obtain "a name, above every name.” Ye! whose hearts are captivated by the riches, the pleasures, and the honours of the world, reflect, that he who had all these in his power, despised them as beneath the dignity of an immortal nature, and not worthy to be compared to the glory that shall be revealed to us. Nor was that heart so pure and serene, without kindness and beneficence. His tranquillity was not the result of apathy, nor his temperance that of insensibility to the benevolent affections. The God-Man, is all love, all goodness, all beneficence. His whole life is a beautiful epitome of his divine and amiable Religion. How admirably does it accord with that dispensation of love and mercy, which he came to communicate! When angels announced his advent to the shepherds of Bethlehem, it was in songs of joy, which proclaimed, He communicates the sublimest truths in the most beautiful and interesting parables, derived from the most familiar incidents in life, or the simplest objects of nature. From the brow of a mountain, beneath the canopy of heaven, he teaches the will of the Great Author of nature, who is not confined to temples made with hands. How full of affection are his words, "Blessed are the meek; blessed are the merciful; blessed are the poor in spirit; blessed are the peace-makers." He is fond of the candour, simplicity, and innocence of little children, so congenial to his own nature, which unites to the simplicity of a child, the dignity and magnanimity of a God. "Unless ye become as little children," says he, "ye cannot enter into the kingdom of heaven." He calls himself by the affectionate and humble appellation of the good shepherd, who came to gather the "lost sheep of the house of Israel." In him is fulfilled the ancient prediction, "that he shall feed his flock as a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Compassion and kindness flow from his lips. He weeps over the grave of a departed friend. His greatest miracle was wrought in proof of the most amiable sentiment which actuates the human breast. He felt for the poor culprit who was brought before him. "He that is without sin amongst you," says he, "let him cast the first |