times ease the mind of a load of anguish, and teach the person to whom the communication is made, how to speak a word in season, and apply the remedy of the gospel. We are, therefore, commanded to "confess our faults one to another, and to pray one for another, that we may be healed." Be it remembered, however, that when such a penitent thus acknowledges his sins, he will not do it as if he were relating heroical deeds, or even actions of indifference; he will not, like some, speak of his former wickednesses with a kind of pleasure; arising from the apprehension, that they magnify divine grace, and render his conversion the more marvellous and certain, or at least with a tone and countenance far from expressing deep humiliation, and godly sorrow- -no-but he will evidence, by his feelings, and his manner "a broken heart, and a contrite spirit, which God will not despise." To

return.

Persuaded of his sincerity, the apostle would have taken Onesimus into his service, had it not looked like detaining what was deemed another man's property. He, therefore, conscientiously resolves to send him back to Philemon. And, influenced by the same principle, Onesimus wishes to return, but fears the displeasure of his offended master: and is conscious, that if he demanded reparation, it would not be in his power to make it. The apostle, therefore, undertakes to plead his cause; becomes his surety, and sends along with him a letter of recommendation, full of the most persuasive eloquence; and this is the principal subject-"I beseech thee for my son Onesimus, whom I have begotten in my bonds: who in time past was to thee unprofitable, but now profitable to thee and to me.""

From hence let us derive the following remarks:

And, first, observe the humility, the tenderness, the kindness of the apostle Paul. Great as he was, he exemplifies in his own practice what he recommends in his doctrine to others: "Mind not high things; but condescend to men of low estate." He does not think it beneath him, to attend to the wants and wishes of this poor slave, and to write a whole epistle on his behalf. The more the mind is raised by intelligence and religion, the less will it be impressed with those adventitious distinctions, which dazzle the multitude: true greatness is always condescending, and sympathetic. Am I mistaken? What do I see yonder? Let us all draw near-and blush' together. "He riseth from supper, and laid aside his garments: and took a towel, and girded himself: after that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. So, after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master, and Lord; and ye say well: for so I am. If I, then, your Lord and master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his lord; neither he that is sent, greater than he that sent him. If ye know these things, happy are ye if ye do them." And who does them? Some imagine themselves humble, because their condescension has never been put to the trial. Others have proved how very little they resemble our Lord and Saviour, by declining those in

stances in which their condescension ought to have appeared. Alas! how many are there who hide themselves from their own flesh: who would think it beneath them to perform personally an office of humanity and charity for the poor and needy; who would never stoop to write a letter for a menial domestic: who treat their servants no better than brutes-and often not half so well.

But servants should be considered as fellow creatures, and as humble friends. It is a scandal to a Christian to suffer a servant to leave his house unable to read. Are you not to do good as you have opportunity? Shall we call that contemptible, which God designs to honour? Did not he who made thee in the womb make them? Has he not endued the low-born child, the beggar, the slave, with a portion of reason, and immortality? Are they not the care of his providence? Are they not the purchase of the Saviour's blood? And has he not assured us, that "It is not the will of our Heavenly Father, that one of these little ones should perish? Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low: because, as the flower of the grass, he shall pass away. For he that is called in the Lord, being a servant, is the Lord's free man: likewise, also, he that is called, being free, is Christ's servant. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."

Secondly. Let us learn how impossible it is to hinder the work of God; or frustrate the purposes of his grace. Whom I have begotten in my bonds. Nothing comes to pass by chance. What appears to be chance, among men, is nothing less than the

providence of God-permitting, appointing, arranging, and overruling all events. "He doth according to his own will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what doest thou? His counsel shall stand, and he will do all his pleasure." And what a compilation of occurrences and circumstances sometimes enters into the execution of his design! some of them apparently inconsistent with it, others subversive of it; but he grasps and guides them with an unerring hand: he harmonizes them, and gives them a unity of tendency; they reach their end: none of them are superfluous; none of them could be spared. The very wrath of man praises him, and the remainder of it he restrains.

Can a man stop the rolling tide? Can he retard the progress of the sun? The cause of God is in motion, and will crush every obstacle. Nor is this all-he makes opposition an advantage: his enemies intend one thing, and he another; and they serve an interest they despise, and labour to repress; their schemes fulfil his plan; he turns them from their natural currents, into secret channels, prepared to receive them, and in which they flow along, into the fulness of Him that filleth all in all.

Paul, persecuted in Judea, is driven to Rome But, though he "suffers as an evil doer, even unto bonds, the word of God is not bound." In these bonds, he did wonders. His sufferings turned out to the "furtherance of the gospel." There he wrote many of his epistles. There he

reanimated the timid, by his example. He filled the capital with the savour of the Redeemer's knowledge. How many were called by his in

strumentality, we know not: but we find that his name was known in the palace, and we read of saints, even in Cæsar's household: and Onesimus! you will have reason to bless God for ever and ever, for his confinement and imprisonment there!

Do we lay too much stress upon this circumstance? Why, the salvation of one soul, the soul of a poor slave, is an event of far greater importance than the deliverance of a nation from "civil bondage. "There is joy in the presence of the angels of God, over ONE sinner that repenteth." Besides, Onesimus became a minister: the apostle speaks of him as such, in his epistle to the Colossians; Ignatius, in his epistle to the Ephesians, speaks of him as pastor of their church, immediately after Timothy; and the Roman martyrology assures us, that he was stoned to death in Rome, under the reign of Trajan, the emperor. There he entered a state of grace, and there, also he entered a state of glory! How wonderful! At one time, this man was there a wicked fugitive slave-and a few years after, a preacher of the gospel, a martyr for the word of God, and the testimony of Jesus Christ!

Thirdly. Therefore, let us learn to despair of none of our fellow creatures. Whatever time has elapsed-whatever means have been useless. -whatever lengths a man has run, let us encourage ourselves with this thought-that other seasons may prove more favourable; that other instruments may prove more successful-that he is not gone beyond the reach of the divine arm, of the mercy of God to pardon, of the grace of God to change, and sanctify.

This observation is for you, O parent! whose