They were, however, in common with all men, sinners. This is discovered to us in the character which the younger son sustained. He gathered up his portion of goods, and departed from his father. The phrase, “give me the portion of goods that falleth to me," has an undoubted reference to those publicans and sinners who came to Christ to obtain a knowledge of moral obligation, and who severally had talents given them, from which they were required to make moral improvement. The misuse, or abuse of those talents given, is signified by the younger son's leaving his father, and taking a journey into a far country, where we are told he wasted his substance in riotous living; that is, he misimproved those talents given him, or buried them in the earth. All this is descriptive of those publicans and sinners who obtained a knowledge of Christ's moral requirements, and then departed from them. The state of famine into which the youngest son was finally brought, shows that those publicans and sinners could find no salvation in a course of sin. Consequently, they were brought to feed on husks, instead of bread, because of their transgressions. How dark must have been that moment when this younger son could go no farther forward in his prodigality and sin, could see no ray of light behind him; all was thick darkness around him. His former friends and companions had fled, and left him alone to be the companion of his own tormenting reflections. Methinks I hear him groan in spirit, and utter himself in this distressing language: Alas! alas! I am undone forever, my ways are hedged up around me, God be merciful to me a sinner. But no sooner had he expressed himself in the above distressing language, than a gleam of light came forth from that sun which shall never set, and broke his more than midnight darkness. And now for the first time in all his poverty and distress of mind, "he came to himself, and said,

How many hired servants of my father's house 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." We discover in this language that sentiment of feeling which the true light of heaven always produces, viz. humility. So humbled, that he claimed not the rank of a child, nor even dared to express to his father that he was his child. "And he said unto his father, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son." The conduct of the father towards his once prodigal, but now penitent child, we leave for the present. All that we have said upon the prodigality and penitence of the youngest son, is embraced in the character and conduct of those publicans and sinners who forsook their sins, and humbly returned to the Father of their spirits, saying, God be merciful to us, sinners.

II. We shall bring to our notice the oldest son who tarried at home, and was angry at his brother's return. The oldest son, mentioned in this parable, undoubtedly represents the Scribes and Pharisees, who frequently attended and heard our Savior's discourses. The Scribes and Pharisees are very properly denominated the "oldest son," from several considerations :

1st. They were the ones who first received the law of Moses.

2d. They were the first who had the testimony of the Prophets.

3d. They were the first who heard the gospel of Christ proclaimed.

In all these respects they might very properly be considered as the "oldest son," or those who have had the first privileges in a religious point of view. This

elder son, we are informed in the parable, was in the field at the return of his younger brother, and as he approached the house, "he heard music and dancing." This began exceedingly to disturb his mind; so much so, that he hastily inquired of one of the servants what these things meant; and received in answer, "Thy brother is come." Now, anger and self-righteousness began to rise in his bosom, and as he came up to his father, he said, "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." Here we discover the disaffection this oldest son had toward his father; he boasted of the service he had rendered him, and complained of the returns which had been made. How plainly do these expressions speak to us of the high conceit he had of his own services and goodness. Like the high toned Pharisee, who went into the temple to pray, he could thank God he was not like other men. He claimed all the inheritance "by the deeds of the law," by which, we are informed, "no flesh shall be justified." Enough has been said to satisfy us all, that the oldest son spoken of in this parable plainly represents the Scribes and Pharisees, who going "about to establish their own righteousness, have not submitted themselves unto the righteousness of God."

III. We shall notice the very proper conduct of the father towards these, his two sons, and close the subject with suitable reflections.

We are still to remember that we are discoursing upon a parable which is not a historical narrative of any individual man or family, only figurative of what has been or may be transacted. The father, spoken of in the parable, represents and is figurative of our heavenly

Father, who is equally good to all his children, "and whose tender mercies are over all his works." The Scribes and the Pharisees, the publicans and sinners, representing the elder and younger son, are all equally dear to him. He loves, blesses, and bestows favors upon all of them indiscriminately. The hypocritical Jew and idolatrous Gentile all live under the banner of his love, and receive their existence and all blessings from him. Yet it appears according to divine revelation and our own experience, that we cannot enjoy God unless we love him. Consequently it behoves us above all things to forsake our sins like the prodigal, and return to Him, who will embrace us in the arms of his mercy, and own us as the heirs of his kingdom forever.

It appears when the prodigal commenced his return, while he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. This denotes the superabounding kindness and mercy of God to penitent and returning sinners; that he will meet them on the way, and embrace them with the holy kiss of his love. Altho the penitent prodigal thought he was no more worthy to be called a son, yet we find he was very much mistaken, for the father still owned him as his child, and says, "For this my son was dead, and is alive again; he was lost, and is found.” The father now orders the servant to "bring the best robe, and put it on him; to put a ring on his hand, and shoes on his feet." This is a further continuation of God's love manifested to the returning sinner. But this is not all, he ordered to "bring hither the fatted calf, and kill it; and let us eat and be merry." How elated the father seems to be; he clothes the returning prodigal with the seamless robe of Christ's righteousness, he puts a ring on his hand, which is figurative of his love, which has no beginning nor end, he secured his feet from injury or from going astray, by shoeing him

"with the preparation of the gospel," and all this was not enough, the fatted calf must be killed, a feast must be made, and they must make merry on the occasion. This signifies that there is more joy "in heaven over one sinner that repenteth, than over ninety and nine just persons who need no repentance." Thus we see the penitent sinner brought home to his father's table, to enjoy his paternal love; what a contrast between his now present happy situation, and his former condition, raised from the lowest state of misery, to the most exalted state of happiness. But we are to remember that all this time the oldest son is without, grumbling and complaining with anger at the sight of his brother's felicity. How does his father treat him? Does he in wrath banish him from his presence? No; he goes out and entreats him, he is long suffering and kind toward him, not willing that he should perish; but desires him to come to the same enjoyment of his brother. But the oldest son reflects on his works which he had done, and on the prodigality of his brother, and he says, What, shall this fellow fare as well as 1, who have borne the heat and burden of the day? vexation! I won't go in. The father still shows mercy, and says, "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." Here ends the parable, the father's mercy is expressed to the last; he says to this elder son, “all that I have is thine." It is verified from this parable, that what our Savior said to the Scribes and Pharisees in another place, is true; "publicans and harlots shall go into the kingdom of heaven before you." "The first shall be last, and the last shall be first."

In the subject we have had under consideration, we behold parental love most beautifully exemplified. The father seems to be equally good to both his sons, and