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Such an instance of paternal tenderness and affection muft doubtlefs have filled the heart of the penitent with as much pleasure as furprize, must have contributed in a great measure to strengthen him in his pious refolution of humbling himself before his father, and acknowledging his faults, of going to him and faying, Father, I have finned against beaven, and before thee, and am no more worthy to be called thy fon.

Here we see the chief end and scope of this divine parable. By the father is represented to us the Supreme Being, the great Lord and Father of us all ; whom he, like prodigals, have most ungratefully forfaken, and most grievously offended; who yet graciously offers to re-admit us to his favour on our fincere and unfeigned repentance. Though we have rebelled against him, and are no

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more worthy to be called his fons, yet SERM. he will take us once more to his bofom with all the kindness of a tender parent; even when he sees us afar off on our return to him, he readily meets us, and extends the arms of his mercy to embrace the penitent.

What follows in the parable is pregnant with joy and comfort, a delightful scene of mutual endearments, and all the transports of restored felicity. Bring forth the best robe and put it on him, put a ring on his hand, and fhoes on his feet; kill the fatted calf, let us eat and be merry, for this my fon was dead, and is alive again, he was loft, and is found.

What then is the conclufion to be drawn from this parable? Nothing lefs than the comfortable and delightful affurance that God will receive the repenting

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SERM. penting finner with mercy and pardon, doubtless on this indifpenfible condition, that we return to the paths of righteoufnefs. If we expect to receive the prodigal's inheritance, we must be careful to imitate the prodigal's moft fincere and unfeigned repentance.

Repentance is the only method of reparation the finner is capable of. If we defraud our neighbour of his right, we can restore him fourfold; if we offend him in one point, we may recompence him in another: but when, by a wicked and licentious life, we have affronted the great Lord and Giver of it; when, by immorality and profaneness, by a total neglect of his word and commandments, we have incurred his difpleasure, how fhall we reconcile ourselves to his divine favour and protection? He has no wants for us to relieve, no paffions

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for us to gratify. Omnifcience cannot SERM. be instructed, nor Omnipotence obliged. He is a judge whom partiality can never bias, nor hypocrify deceive. We can but confefs our crimes therefore, and throw ourselves on his mercy; we can but go to our Father, and fay unto him, Father, we have finned against heaven, and before thee, and are no more worthy to be called thy fons.

I cannot difmifs this fubject without a few reflections on the behaviour of the prodigal's brother, as recounted at the conclufion of the parable,

It seems to me extremely probable (though I do not remember it has been obferved by any) that by the prodigal's brother our Saviour meant to characterife the proud Pharifees, who were fo extremely incenfed at his converfe and

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SERM. communication with publicans and finners and indeed his conduct resembled theirs in the most striking features, as it was doubtless a compofition of pride, envy, and ingratitude. He was proud, we may obferve, of his virtue, envious of his brother's happiness, and ungrateful to his father. When he hears the occafion of their mirth and festivity, instead of that joy which a kind and affectionate brother would naturally have expreffed, we fee nothing in him but fullennefs and difcontent. He was angry, fays the parable, and would not go in. And is it not just in this manner men generally act towards each other? The father, indeed, throughout the whole beautiful allegory, reprefents to us the exact image of God, and the brother that of man. One is grievously offended, and generously pardons; the other receives no injury, yet never forgives.

If