or against the day of judgement: because as he is, so are we in this world :' that is to say, We are in the same interests with him, are his retainers, and domestics of his family and house. hold. The Apostle adds, There is no fear in love; but perfect love casteth out fear: because fear hath torment.' 1 John iv. 17, 18. I have cited these other texts for the clearer apprehending of what the confidence towards God means. To make it still plainer, I may add, that, like as a dutiful and obedient child, conscious of a parent's love, and of the reciprocal affection there is between them, approaches not with fearful looks, or down-cast dread, but comes with smiles in his countenance, and joy in every gesture; so a truly good man appears in God's presence, under a joyous sense of the divine love towards him, and has none of those dreadful apprehensions which guilty men have, or ought to have, as often as they come before him. An awful distance there ought indeed to be between the creature and his Creator: but where a union of wills and affections has made us (as it were) one with Christ, who is essentially one with God, then that awful distance brings no torment with it, but rather fills the mind with inexpressible joy and admiration.

But the greater comfort of a good conscience is, the more solicitous ought we to be, that we proceed upon sure grounds, in the judgement which we make of ourselves; and that we mistake not presumption, or self-admiration, for true peace of mind. Many marks might be mentioned, whereby to distinguish one from the other: but it may suffice to point out one which is the surest of any; namely, growth in goodness, growth in grace. The progress of the Christian life is gradual; and our highest attainments here are a still growing perfection. Examine your title to the comforts of a good conscience by this rule, and you shall find it will not deceive you. If we are daily improving in wisdom and virtue, gaining ground of our vices or passions more and more; if we find ourselves more patient under adversity, and less puffed up in the day of prosperity; if we perceive, that we can bear affronts or injuries with more calmness and unconcernedness, and are more disposed than formerly, to forget and forgive; if we have greater command over our appetites, and can take delight in temperance, soberness, and chastity; if instead of doing wrong to any man, we find ourselves more and more

inclined to kindness, friendliness, and charity; if, instead of hanging back, with respect to religious duties, we find our relish for them heightened, our devotions raised, and our ardours more inflamed; if our attachments to the world grow weaker and weaker, and our aspirations towards heaven every day stronger and stronger, the nearer we approach to the end of our race; I say, if we find matters thus to stand, (upon the strictest enquiry we can make into our hearts and lives,) then may we, upon sure grounds, judge favourably of our present state and circumstances, and may humbly presume, that God is in us of a truth; and that we are, by the grace of God, through the merits of Christ Jesus, in the high road to salvation.

[DR. WATERLAND.]

SERMON LXXXV.

THIRD SUNDAY AFTER TRINITY.

CHRIST'S SEARCH AFTER SINNERS.

LUKE XV. 1-10.--Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them.-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 neighbours, saying unto them, 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 which need no repentance. Either, what woman, having ten drachmas, if she lose one drachma, doth not light a candle, and sweep the house, and seek diligently, until she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the drachma which I had lost. Likewise I say unto you, There is joy, in the presence of the angels of God, over one sinner that repenteth.'

[Text taken from the Gospel for the Day.]

THOUGH the Gospel hath its terrors, and is founded on the authority of that Almighty Being, who can destroy both body and soul in hell; yet our heavenly Father would fain conciliate our obedience, by appealing rather to our filial affections than

our slavish fear. The law of Moses was promulgated amid thunders and lightnings, fit emblems of its severity: but the Gospel loves not to speak in the tempest or earthquake; it adopts the still small voice of affectionate remonstrance. Thus in the Scripture which forms the Gospel of the present Sabbath, our Saviour labours to effect the conversion of sinners, not so much by the denunciations of wrath, as by suggesting motives, which may awaken the emotions of gratitude and love. These motives are principally THREE: first, we are directed to consider the degradation and wretchedness of sin, figuratively portrayed in the parables of the lost drachma, and of the wandering sheep: secondly, we are reminded that our perdition is wrought by our own wilful impenitence; as the Redeemer is ever ready to pursue our steps, and seek diligently, until he find us: thirdly, we are assured, that the conversion of a sinner is an event, which touches with joy even the inhabitants of heaven: there is joy in the presence of the angels of God over one sinner that repenteth.'

The FIRST of these dissuasives from sin is founded upon its danger and degradation.

Of all animals, few are exposed to more outrage than the sheep; especially in countries where the abodes of men are so widely scattered, that a dread of human power has not been sufficiently impressed upon the beasts of prey. The sheep possesses neither outward form, which deters attack; nor strength, which may repel it; nor swiftness, which may elude it. In its attempt to escape, it runs, scarcely knowing whither it goes; it often hurries in the very opposite direction to that by which it might have rejoined the flock, or found security within the fold. Its foes are not confined to one element as if wild beasts were not sufficient enemies, the very fowls of the air, as the raven and the eagle, are in league against it; and the new-born lamb often falls a prey to voracious birds, who have previously succeeded in picking out its eyes.

Not less is the danger of those, who wander from the fold of their celestial shepherd. If the sheep be incapable of retracing its steps to the fold, the feelings of the impenitent sinner become hardened by vice; his judgement is blunted; his heart is depraved; and he follows the dictates of a corrupt mind, utterly careless where his course may terminate.

His eyes are blinded by the lusts of this world; he sees not the approach of enemies; he discerns not the nature of his paths; he perishes an easy victim to the lion of hell, who goeth about seeking whom he may devour: nor is there any one trap or pitfall, dug for him by the enemy of his soul, into which he is not precipitated, as though he himself had conspired to effect his own perdition. Even if the inclination to virtue be not wholly lost, the ability to return is much impaired: as the sheep may pause in its stupid course, and anxiously look around for its fellows, so the sinner too often cannot proceed beyond the agony of doubt and despair. Inveterate habits cling round him, and entangle his steps; so that he imbitters his own degradation by being hurried, through the impulse of rebellious passions, into actions, which, in the glimpses of his better judgement, he cannot but condemn.

This miserable state of sin is still further described to us by the parable of the lost drachma. It is buried, perhaps, in the dirt, and is carelessly trodden under foot: the sinner is equally immersed in the mire of iniquity; and all the fairest powers of his soul are made subservient to dirt and pollution. The coin becomes disfigured and discoloured: the soul of the sinner becomes blackened by vice, and has lost the healthful complexion of godliness. If the image and superscription of the coin are soon obliterated; the spiritual likeness, in which we were originally created, is defaced by our collisions with sin. As money derives its currency and value from the sanction of the monarch, whose face is stamped upon it; even so, when the image of our heavenly King is erased from us, our real and essential value is debased. We are truly, what the parables term, lost; lost to ourselves, in having perverted our holy destination; lost to society, in becoming the enemies of all its religious ties; lost to God, in being blotted out from the book of his Jerusalem.

2. The SECOND dissuasive from a state of impenitence is drawn from the consideration of that condescending aid, which our Saviour is anxious to exert in our behalf. If the coin be lost, or if the sheep has strayed, he seeks diligently until he find it.

If we trace the life of Jesus, while on earth, we shall find it to be a continual search after sinners. It is their misery which

touches him; it is their conversion which occupies him; it is their obstinacy which afflicts him. Sent to the lost sheep of the house of Israel, what tender cares does he manifest to collect them together, even as a hen gathereth her chickens under her wing. What toil did he undergo to dissipate the darkness of the unhappy Jews; to subdue their prejudices; to instruct them in the mysteries of the kingdom of God; and to transport them, from earthly objects, to the contemplation of celestial and eternal truths! Going about from place to place, doing good; he healed the maladies of the body, only as the prelude for healing those of the soul. In his search after sinners, he penetrated into their darkest and deepest retreats; he implored them; he urged them; he waited for them with wonderful forbearance, in order to reclaim them. He entered their houses; he ate with them; he conversed with them; he familiarized himself with them, in order to insinuate himself into their hearts. He feared not, that conduct like this would render him of no account: he despised that offence or unfavourable impressions, which the rulers of the nation might thereby adopt against him. The city and the desert alike re-echoed to his voice: he addressed himself to the learned and to the ignorant; to the rich and to the indigent; in the public temple and in private houses; in the presence of his enemies, and in the bosom of his friends. Sublime and elevated with the great; subtile and profound with the doctors of the law; simple and familiar with the unlearned; his language was clothed in whatever form was best adapted to promote the reception of evangelical truth, and to rouse the impenitent into contrition.

What Christ deigned to perform personally in behalf of the Jews, he still performs towards sinners in general, by the economy and dispensation of his grace. In order to procure their salvation, how various and affectionate are his cares! He employs for this important purpose the voice of his Apostles and his ministers; and the preaching of his word is crowned by the gifts of his grace, and by the attractions of his Holy Spirit. Christ addresses us not only in his written word, or by the voice of his servants: he himself often speaks to our soul, by putting in motion all those secret springs, of which he is the powerful master. In the very midst of our guilty pleasures, he awakens in our breast the emotions of