eth on high. "His place of defense is the munition of rocks-immovable as their solid foundations, and inaccessible as their lofty summits. Those who have evidence that they are true believers, can with confidence take hold of the promises. Those great and precious promises, to which God has annexed his oath, were made, that such persons who have no other hope, and who would otherwise sink in despair, might have strong consolation. But no others can derive consolation from this doctrine, or from any of the promises of God.

If any of you, my brethren, have no present evidence of your adoption, you have great reason to question, not the truth of this doctrine, but the genuineness of your conversion. The good work which God begins, will be carried on to perfection, and if you find no evidence that God is carrying on such a work in your hearts, you have great reason to fear, that such a work has never yet been begun.

And let the true child of God take warning. God has not promised, my brethren, that you shall never fall into sin. But he has promised to correct his backsliding children, and sometimes they are sorely chastised. God hides his face in anger. Their hope of heaven is terribly shaken, if not lost, for a season, and their hearts are filled with the keenest anguish; till after deep repentance and many prayers, they are permitted to enjoy again the light of God's countenance, and experience the joy of his salvation. God will correct his children, but he will not disinherit them. This is a part of his covenant with them; "If they break my statutes, and keep not my commandments; then will I visit their transgression with a

rod; and their iniquities with stripes; nevertheless, my loving kindness I will not utterly take from him, nor suffer my faithfulness to fail."

That professor of religion, who can live long in the neglect of duty, and without sweet intercourse at the throne of grace, and experience no tokens of God's displeasure, has awful reason to fear that he is not a child of God. "Wo to them that are at ease in Zion." But "say ye to the righteous, it shall be well with him." Christians, ye know not what ye are heirs to an eternal inheritance, reserved in heaven-heirs of God-it doth not yet appear what you shall be; but if it be true that you are now the sons of God," we know that when he shall appear, [you] shall be like him, for [you] shall see him as he is." Shortly will you join the company of angels, and unite in the song of the redeemed. For God has undertaken your salvation. All heaven was moved at your repentance. Angels are now waiting with joyful expectation to see the work completed: "being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ." Yes,

"Grace will complete what grace begins,

To save from sorrows and from sins,

The work that wisdom undertakes,

Eternal mercy ne'er forsakes."

SERMON VI.

The Parable of the Lost Sheep.

And he spake this parable unto them, saying, what man of YOU having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it? And when he hath found it, he layeth it on his shoulders rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them, rejoice with me, for I have found my sheep which was lost. Isay unto you, that likewise joy shall be in heaven, over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.-LUKE XV: 3-7.

OUR Saviour taught much in parables. Some of his parables appear to be true histories. Others are merely supposed cases, intended to illustrate important truth. This mode of instruction possesses many advantages. It is simple, clear, striking and forcible. It always arrests the attention, and serves to fix divine truth in the memory. Whether the parable be fiction, or matter of fact, is not material. A true history may illustrate some important doctrine. A supposition may do the same.

The parable which I have just read to you, was spoken on the following occasion. Many were flocking around the Saviour. "Then drew near unto him, all the publicans and sinners for to hear him." His audience was composed of persons of very different views and feelings. Some were doubtless in tears, desiring to know what they should do to be saved.

They came not to gaze; but they "drew near to hear him." Others, it appears from the sequel of his discourse, had returned home like the prodigal son, and were now rejoicing in hope. Others, it seems, were present with feelings entirely different. They were proud, self-righteous and scornful. These were present for no better purpose than to look on, make observations, and find fault. "And the scribes and pharisees murmured." To see sinners flocking around the Saviour, all attention--some weeping, and some rejoicing, made them angry. They murmured saying, "This man receiveth sinners, and eateth with them." Such was the Saviour's audience. The subject was suited to the occasion. It affords encouragement to penitents; and at the same time, administers pointed reproof to those who stand murmuring.

The parable was spoken in answer to the charge which the scribes and pharisees brought against him; "This man receiveth sinners and eateth with them.” Our Saviour did not deny, but fully admitted the charge. He did not attempt to show that the sinners assembled around him, were less guilty than they supposed themselves to be. He admitted that they were lost, and hell-deserving; and this his anxious hearers knew and felt to be true. Nor was our Saviour ashamed to acknowledge, that he made it his great business to seek and to save just such sinners. "This man receiveth sinners, and eateth with them." Very true. You pursue your businesss and I pursue mine. "What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until

he find it?" So I profess, says the Saviour, to be the great shepherd and bishop of souls. These have all gone astray. They are lost and have no disposition to return. My errand on earth is "to seek and to save that which was lost." What man of you, having a hundred sheep, if one be missing, would not range the fields and mountains, and call, and seek diligently until he had found it? So I have descended from heaven to earth, on this great errand, "to gather together in one, the children of God which are scattered abroad. "My sheep hear my voice. I know them, and they follow me." (Doubtless some of them were then standing round him, listening to hear his voice.) And now, ye murmurers, what would be your conduct on finding that which was lost? You would publish your success to all around, saying, "Rejoice with me, for I have found my sheep which was lost." "I say unto you that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance.”

Here it may be asked, whom did Christ intend by just persons who need no repentance? Some have supposed that he meant self-righteous persons. It is indeed true that there is more joy in heaven over one sinner that repenteth than over ninety and nine selfrighteous persons. But it does not appear that such were intended. 1. Because they are called just per

sons.

The word just never means self-righteous. 2. Because it is not true, that self-righteous persons need no repentance. They do need repentance. All men need repentance, and they must repent or perish. Should it be said, that Christ did not mean that they