mit against their will. Thou shalt tread on their high places Thus the believer is more than a conqueror. If we put all this together, surely we shall say with Moses, Happy art thou, Ŏ Israel.

THE REPENTING AND RETURNING PRODIGAL.

I will arise, and go to my Father, and will say unto him, Father, I have sinned against Heaven, and before thee. &c. Lukexv. 18, 19.

In the parables of the lost sheep and piece of silver, we have represented the great pains Christ takes for the recovery of lost sinners. In this parable is set forth to us with what readiness, joy, and gladness our heavenly Father receives the vilest returning and repenting sinners. In the parable we have

1. A sinner's aversion from God.

1. A sinful state is a state of departure and distance from God: "took his journey into a far country." Sin is a departure from God.

2. An extravagant state: "he wasted his substance, and spent all." Eccles. ix. 18.

3. A wretched state: "there arose a famine in the land; he began to be in want." Rev. iii. 17.

4. A servile state, (verse 15; John viii. 34.) Sinners will try all ways before they will turn to God.

5. A state of perpetual dissatisfaction. Isaiah Iv. 2 ; Ezek. vii. 19; Hosea xiii. 13; Isa. xliv. 20.

6. A state of death (verse 24. 32.) "this my son was dead." A sinner is dead in law, spiritually dead.

7. A lost state: "this my son was lost;" lost to his father's house; souls separate from God are lost; lost as a city revolted to the rebels; as a traveller who has missed his way in a wilderness; as a sick man, whose disease mocketh the power of medicine, and baffleth the skill of the physician; as a prisoner under sentence of death; and, if infinite mercy prevent not, as a ship that is sunk at sea, lost irrecoverably.

8. A state of madness and frenzy; this is intimated, verse 17. "When he came to himself." (Eccles. ix. 3.) Satan hath possession of the heart."

II. The penitent sinner's return.

1. The occasion of his return, Affliction. When he was in want, then he came to himself. Afflictions, when sanctified by divine grace, are often an occasion of turning sinners from the errors of their ways. Let Nebuchadnezzar be banished from the society of men, let him be turned to graze with the cattle, and let his locks be wet with the dew of heaven, and he acknowledged the sovereignty of Jehovah. Manasseh, bound with fetters, &c. (Job v. 17.) When no man giveth to the prodigal, he returneth to his Father.

2. The preparative for it, Consideration. (verse 17.) Consideration is the first step towards conversion. Ezekiel xviii. 28.

1. He considered the misery of his present state, “İ perish with hunger:" sinners will not come for salvation till they see themselves ready to perish.

2. How much better it might be made: "how many hired servants have bread enough and to spare." In our Father's house there is bread enough for all, for each, and to spare; yet there is room. Hosea ii. 7.

3. Determination. "I will arise." Repentance is arising and coming to God. We will come unto thee. Hosea xiii. 1, 1. Confess his fault, "I have sinned." We must take words with us. Hosea xiv. 2.

He would aggravate it: "Against heaven," &c. Sin is like shooting arrows upwards, to fall on our own heads (Ps. lxxiii. 9; vii. 16.) a contempt of God's authority, of God's eye; "Before thee."

3. Judges and condemns himself. (verse 19.) It is necessary for us to know and acknowledge our own unworthiness.

4. He would sue for admission: "Make me as one of thy hired servants." True penitents have a high value for God's house. Ps. lxxxiv. 10.

5. In all this he would have an eye to his Father: "My Father." To have an eye on God as our Father, is of great use in repentance.

6. The performance: "He arose and came." We should close speedily with conviction. Ps. cxix. 6Q.

III. The pardoned sinner's reception and entertainment. 1. The affection with which the Father received his returning son; "When he was yet a great way off, his Father saw him :" before we call, he answers. I said, I will

confess, and thou forgavest me."

1. Eyes of mercy: He saw him, as if on some tower, waiting and looking for his return.

2. Bowels of mercy: He had compassion. Hosea xi. 8; Judges x. 16.

3. Feet of mercy: "He ran." The prodigal came only. 4. Arms of mercy : "He fell on his neck."

5. Lips of mercy: "He kissed him." Not only assured him of welcome, but sealed his pardon.

2. The penitent's submission. (verse 21.) "Father, 1. have sinned." This became him, though his Father thus received him. Ezek. xvi, 63.

3. The provision. Verses 22, 23; Jer. xxxi. 18. 20. 1. He came in rags: "" the Father clothed him with the best robe, a ring on his finger, and shoes on his feet." Thus the believing penitent is clothed with the robe of righteousness, and garments of salvation. (Isaiah Ixi. 10.) A new nature is this best robe; the earnest of the Spirit is the ring on the hand (Eph. i. 13.) the preparation of the gospel of peace is shoes for our feet. Ephes. vi. 15.

:

2. He came hungry and his Father not only fed, but feasted him. (verse 23.) Those who arise and come to Christ, find his flesh to be meat indeed.

4. Great joy: "let us eat and be merry."

"There is joy in heaven over one sinner."

son."

The conduct of the elder brother (verses 25. 30.) might serve as a reproof to the scribes and Pharisees, for their discontent at the conversion of publicans. He is fretful, complaineth of his Father, will not call him brother, "Thy The Father expostulateth with him; "this thy brother was dead and is alive, was lost and is found; it was meet then for to make merry." He was angry, and good men do not always speak the truth when they are angry. The Lord says to believers as the Father. Verse 31; 1 Cor. iii. 22, 23; Rev. xxi. 7.

THE GRAND QUESTION.

He saith unto him the third time, Simon, son of Jonas, lovest thou me ? &c.-John xxi. 17.

THERE is so little inquiry among men concerning the sincerity of their love to God, that it would seem self-evident, and beyond all dispute, whatever sins they indulge themselves in, however much they practically neglect God and religion, yet still they insist upon it that they love him.

But is divine love indeed a thing so common? We read that the carnal mind is enmity against God. (Rom. viii. 7.) Is there no such thing as a carnal mind now? We are told of some that were haters of God. (Rom. i. 30.) Enemies to God. Col. i. 21.

The heart-searching Jesus told the Jews, who made a profession of their love to God, "I know you," &c. (John v. 42.) Would he not say the same with respect to some of us! It is a needful thing then for us to enter into a serious conference with our own hearts, and ask them, Do I indeed love the Lord Jesus? Will my love stand the test? What are its properties and effects? This is no superfluous or impertinent inquiry. It did not appear so to Jesus, who interrogated Peter no less than thrice. This is a question in which we are all concerned; is our conduct, &c. so uniformly friendly and dutiful, as to put it beyond all doubt? Should Jesus call each of us by name, as he did Peter, could we desire him to look into our hearts, and answer in the affirmative?

We are going now upon upon the search; do I really love the Lord Jesus? Come, sirs, let us all join in it, and resolve to be determined in this point.

Since there is so much flattery and compliment in the world, a man's profession of Christ and religion is no proof of his love to him. Insincerity and treachery have diffused themselves, like an infectious disease, even into the affairs of religion, so that men dare even to compliment and flatter the heart-searching Jehovah. Judas betrayed His Lord with a kiss.

Nor does true love consist in a speculative and languid esteem, or good opinion of Jesus Christ, &c. Some may flatter themselves that they love God under a mistake that he is another kind of a being to what he is; this love would not even pass among men.

Having cautioned against these plausible and popular mistakes,

I. Point out some plain marks of divine love from Scripture, and the inseparable properties of that passion.

1. If you would determine this important inquiry, Dọ I really love, &c. you must inquire how you came by your love. For this love is of a divine and supernatural origin, though the passion of love is innate in our nature. A state of nature is represented as a state of enmity against God. (John iii. 6; Rom. viii. 7, 8, and v. 10; Ephes. ii. 3.) Have we ever been brought from that state? (Rom. v. 5.) Are we made new creatures? 2 Cor. v. 17.

2. Love produces frequent and affectionate thoughts of the object loved. (Ps. cxxxix. 17, 18; xlii. 4; civ. 34; Isaiah xxvi. 8, 9.) And, on the other hand, his enemies are characterised as persons who do not like to retain him in their knowledge. (Rom. i. 28.) Who forget God. (Psalm ix. 17, and 1. 22.) God is not in all their thoughts. (Ps. x. 4.) Who practically say to the Almighty, 'Depart from

us !'.

3. If we love God, we shall delight in communion with him. (1 John 3; John xiv. 21. 23; Ephes. ii. 19.) And the wicked are represented as strangers, &c. to God. (Col. i. 21.) Now the ordinances of God are represented as it were the places of interview. Psalm xlii. 1; and Ixxxiv; and xxvii. 4.

4. If we do sincerely love the Lord, it will be our study and endeavour to please him, by a life of universal obedience. It will not be our inquiry, Will this or that please man, but will it please God?' &c. John. xiv. 23, 24. 21. 15; xv. 14; 1 John v. 3.

5. Love to the people of God. 1 John iv. 3.

II. An address to the friends and enemies of Christ. 1. The friends.

1. Continue in his love, and your heaven is sure. Love is the qualification for the enjoyment of God. 1 John iv. 16; Rom. v. 4, 5; 1 Cor. xiii. 8.

VOL. II.

A a