One is nearing as if he had not a soul, or that soul had no interest in this glorious Gospel. He has amused himself with the sermon, or something else. And what is to become of God's sowing on his heart to-day? Nothing; nothing for God; nothing for its own future welfare; nothing for the world's good.

Another is hearing with much interest, and with self-application. But what is going to come of it hereafter? It is going to wither and perish. Why must that be? Because he is looking only on the bright side of religion, and not giving himself to Christ, with a cordiality which will be proof against opposition, ridicule and persecution. There are members of his own family, or a company into which he will hereafter fall, that shall shake him loose from Christ and his service.

Another is hearing too with interest, who will also decline from Christ, because the world is going to present itself, by and by, in such charms as to steal away the heart from the Saviour.

These painful anticipations our Lord had when he uttered this parable. And they are full of warning

to us.

We must then hear, with earnestness, with faith in God's testimony, and a cordial returning to Christ.

LECTURE XX.

THE LOST SON RESTORED; OR, THE SINNER'S RETURN.

LUKE XV. 11-32.-" And he said, A certain man had two sons: and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in therefore came his father out, and entreated him. And he

answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."

IN the range of human eloquence, there can be found no exhibition of stern, but courteous rebuke, at once so simple and so effective as this story.

The Scribes and Pharisees had reproached Jesus, because he received sinners, and ate with them. In order to silence their murmurings, and those of their class in every age, our Lord related first the case of the shepherd and the woman searching for their lost treasures; adding in each case, a declaration that opens heaven to our view, and shows the whole celestial regions filled with joy at the repentance of even the vilest sinner. And then, when we have seen, first, the humble shepherd's heart swelling with joy at the recovery of his poor, wandering sheep; the humble cottager calling in her neighbors to share her delight at the restoration of the lost money; while we behold the angels rejoicing at the scene of those degraded sinners gathering to hear the preaching of Jesus, and to repent at his word; when we are looking upon the infinite God, with paternal tenderness welcoming back these degraded children of Abraham; and all "the household of faith" exulting, then the Pharisee is brought before us, proud, cold, sullen and self-righteous; murmuring at his father's kindness; forgetting that this is a brother restored to virtue, home and blessedness. His voice is heard amid the anthems of angels, and of the church in hea

ven and earth; but only in jarring discord; marring the celestial harmony by the grating notes of fiendish pride and jealousy.

Having already considered the vindication of God's mercy, which is the main object of this parable, we may now fix our attention upon that part which so graphically exhibits the soul's departure from God, and its return.

The parable describes three stages of experience: the soul abandoning God; its return to God; its reception by God.

I. THE DEPARTURE.

Here we see most graphically and perfectly exhibited the course of every child of Adam; though it goes beyond the experience of some; as it was designed to meet the very extremest case of apostate, and even abandoned humanity. We have here brought to view,

1. The essence and germ of all sin, as it consists in an indulged feeling. If that point could be clearly seen, the whole world would be convicted of sin. It began in Eve, when she first entertained a suspicion of God. That seems to be the tap-root of sin; as faith is the deepest root of goodness. It manifests itself, however, in indirect forms of feeling, which can more easily be recognized than its direct exercises.

This young man was first alienated in heart from his father. Then came these various shades of feeling; independence of his father's love; independence of his care; aversion to his authority; regardlessness of his wishes. This is our sin, as it lies in the soul, before it assumes an outward form;

Independence of God's love. When a child ceases

to prize his parent's love, the cord is severed. He may be thenceforth outwardly dutiful and respectful; but, there is no more vitality in their union, no more simplicity and satisfaction in their intercourse. The human heart demands love as its life. It must love, and be loved. This son needed to be the object of love; and he must therefore find it elsewhere, if possible. The fatal step was taken by each of us, however early, at that moment in which we made up our minds that we could be happy without God's love. All is wrong when we are indifferent to the society and the friendship of our heavenly Father. We have then already departed from home; although we may linger about the house, as this young man did, for a few days, or for fifty years.

Independence of God's care is another form of this feeling. "In him we live and move, and have our being." But we are averse to feeling that; and hence, prayer is irksome to us. Instead of saying, "give me the portion, that I may be independent," filial love says, "give me to-day what I need, for I am dependent." This young man knew that he needed money; but thought he did not need a father's love. The property he prized as indispensable; but, the father himself was worth nothing to him. And so, alas! we have regarded God.

Aversion to the pressure and restraint of God's authority is another form of this feeling. He wished to be his own master; for, perfect freedom he regarded as indispensable to his happiness. The house was governed too strictly for his comfort. It was too quiet and dull for his buoyant spirits. He must be a man; be off, and see the world, and live as he listed.

Thus have