lowing show that our Lord or owner values us so highly, that he has manifested his determination in reclaiming us from sin. Mat. xviii. 11. "For

the Son of man is come to save that which was lost." Luke xix. 10. "For the Son of man is come to seek and to save that which was lost." St. John iii. 17. "For God sent not his Son into the world to condemn the world; but that the world through him might be saved." Chap. x. 11. “I am the good shepherd: the good shepherd giveth his life for the sheep." Verse 16. "And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice ; and there shall be one fold and one shepherd." Mat. i. 21. "And he shall bring forth a son, and thou shalt call his name Jesus; for he shall save his people from their sins." Here it is neces,sary to show that the divine purpose in saving mankind from sin, is manifested as an effect proceeding from the love of God towards sinful man. St. John iii. 16. For God so loved the world, that he his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Rom. iii. 8. "But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us." 1 John iv. 9, 10. "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." Eph. ii. 4, 5. "But God, who is rich in mercy, for his great love where with he loved us, even when ⚫ we were dead in sins, hath quickened us together with Christ; (By grace are ye saved.") Rev. i.

gave

5. "Unto him that loved us, and washed us from our sins in his own blood." As it is conceived that ample proof has been adduced to support our first general proposition, viz. Mankind, though in a state of alienation from God, in a state of sin and rebellion, is represented as the property of God, and by him so highly rated, as induces him to recover our nature from alienation and sin, we may proceed as was proposed, to consider

2d. That in all the above condition, God acknowledges man to be his offspring, and exercises over him a fatherly providence, and towards him all the fatherly affections and mercies. This proposition is well supported by the last of these parables. The son who left his father's house and went into a far country was no less a son than he who stayed at home; and though he spent his substance in an unjustifiable prodigality, yet he was still a son; notwithstanding he was reduced to penury and want, yet he was a son; although he perished with hunger, while hired servants, in his father's house, had bread enough and to spare, yet he was not the less for this a son; though he had sinned against heaven, and in the sight of his father, and, judging him, by his conduct, was no more worthy to be called his son, yet the father says, "This my son was dead, and is alive again; he was lost, and is found."

The fatherly providence, exercised over the prodigal son, is seen in the indulgence, in the first instance, which he obtained in being permitted to go from home; and afterwards being subjected to an imperious necessity of returning to his father, in a most penitent manner. The famine which. arose in the land where the prodigal was, must be

attributed to that providence whose eye was ever watchful for the good of this wanderer, whose return to his father depended on his wants not otherwise to be satisfied.

Such was the manner in which a divine providence brought about and completely fulfilled the visions of Joseph which portended the humble state into which his brethren should be brought, before him their protector. Neither Joseph nor his brethren were the cause of the famine which 'caused those sons of Jacob to go down to Egypt, but it was sent by that divine providence which embraced, as an object, from which it could not be diverted, the humility of Joseph's brethren.

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It was this famine which caused Judah to say unto his father, "send the lad with me, and we will arise and go; that we may live and not die, both we, and thou, and also our little ones." was this famine which reduced Jacob to consent that his beloved Benjamin should go from him, saying, "If I be bereaved of my children, I am bereaved."

The fatherly affections and mercies, exercised towards the offspring of God, are represented by the reception with which the returning prodigal was blessed of his father.

In the room of being indifferent concerning the return of his son, the father's eye, ever on the look-out, spies him, while yet a great way off. Then did melting compassion move the father, and he ran, and fell on his neck, and kissed him. Now as tokens of the father's love, are brought the best robe, a ring and shoes; and the destitute child is clothed in the most decent manner; the fatted calf is killed by the father's order, and

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every expression of joy, suitable to the occasion, welcome the long lost son to the mansions of plenty and peace.

That the scriptures abundantly support the idea that God acknowledges sinners to be his children, the following passages fully show. Isaiah i. 2, 3, 4. "Hear, O heavens, and give ear, O earth; for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib but Israel doth not know, my people 'doth not consider. Ah, sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters! they have forsaken the Lord, they have provoked the holy one of Israel unto anger, they are gone away backward."

Deut. xxxii. 6. "Do ye thus requite the Lord? O foolish people and unwise! is not he thy father that hath bought thee? hath he not made thee, and established thee?" Mal. i. 6. A son honoreth his father, and a servant his master: if then I be a father, where is mine honor? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name." Chap. ii. 10. "Have we not all one father? hath not one God created us? Why do we deal treacherously, every man against his brother, by profaning the covenant of our fathers?" Eph. iv. 6. "One God and father of all, who is above all, and through all, and in you all." Mat. vi. 9. "After this manner, therefore, pray ye: Our father which art in heaven; hallowed be thy name." Verse 12. "And forgive us our debts, as we forgive our debtors."

Heb. ii. 11-15. "For both he that sanctifieth and they who are sanctified are all of one; for which cause

he is not ashamed to call them brethren; saying, I will declare thy name unto my brethren; in the midst of the church will I sing praises unto thee. And again, I will put my trust in him. And again, behold I and the children which God hath given

me.

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil; and deliver them who through fear of death, were all their life time subject to bondage."

No comments are necessary to make it evident that the most natural sense of such scriptures, as are here quoted, goes to prove the proposition under consideration. This being conceded, notice will be taken of our third pro position, which is, that the true spirit of christian charity rejoices at the bringing of sinners to repentance..

This idea is not only supported by the applica tion of three parables here illustrated, but is in reality the soul of the gospel system. To bring sinners to repentance, was the manifest object of God's sending his Son into our world; he was exalted to be a Prince and a Saviour, to give repentance and the remission of sins; the ministry of the gospel is directed to this end, viz. that repentance and remission of sins should be preached among all nations, beginning at Jerusalem. This system of gospel salvation, is a system of divine benevolence, which is the spirit of heaven-born charity. Jesus says, Luke v. 32. "I came not to call the righteous, but sinners to repentance." This is the declared object of our Blessed Saviour. For the success of this work, there is joy in heaven; the angels of God see, with infinite delight and satisfaction, the