the ways of sin are hard, by bitter experience. Our Lord shows us the younger son spending all his property and reduced to want,-obliged to take service and "feed swine," so hungry that he is ready to eat swine's food, and cared for by none.

These words describe a common case. Sin is a hard master, and the servants of sin always find it out, sooner or later, to their cost. Unconverted people are never really happy. Under a profession of high spirits and cheerfulness, they are often ill at ease within. Thousands of them are sick at heart, dissatisfied with themselves, weary of their own ways, and thoroughly uncomfortable. "There be many that say, who will show us any good." "There is no peace, saith my God, to the wicked." (Psa. iv. 6. Isaiah lvii. 21.)

Let this truth sink down into our hearts. It is a truth, however loudly unconverted people may deny it. "The way of transgressors is hard." (Prov. xiii. 15.) The secret wretchedness of natural men is exceedingly great. There is a famine within, however much they may try to conceal it. They are "in want." He that "soweth to the flesh shall of the flesh reap corruption." No wonder that St. Paul said, "What profit had ye in those things whereof ye are now ashamed." (Gal. vi. 8. Rom. vi. 21.)

We see, thirdly, in this parable, man awaking to a sense of his natural state, and resolving to repent. Our Lord tells us that the younger son "came to himself and said, how many servants of my father have bread enough and to spare, and I perish with hunger? I will arise and go to my father, and say unto him, Father, I have sinned."

The thoughts of thousands are vividly painted in these

words. Thousands have reasoned in this way, and are saying such things to themselves every day. And we must be thankful when we see such thoughts arise. Thinking is not change of heart, but it may be the beginning of it. Conviction is not conversion, but it is one step, at any rate, in a right direction. The ruin of many people's souls is simply this, that they never think at all.

One caution, however, must always be given. Men must beware that they do not stop short in " thinking." Good thoughts are all very well, but they are not saving Christianity. If the younger son had never got beyond thinking, he might have kept from home to the day of his death.

We see, fourthly, in this parable, man turning to God with true repentance and faith. Our Lord shows us the younger son quitting the far country where he was, and going back to his father's house, carrying into practice the good intentions he had formed, and unreservedly confessing his sin. "He arose and went."

These words are a life-like outline of true repentance and conversion. The man in whose heart a true work of the Holy Ghost has begun, will never be content with thinking and resolving. He will break off from sin. He will come out from its fellowship. He will cease to do evil. He will learn to do well. He will turn to God in humble prayer. He will confess his iniquities. He will not attempt to excuse his sins. He will say with David, "I acknowledge my transgression." He will He will say with the publican, "God be merciful to me a sinner." (Psalm li. 3. Luke xviii. 13.)

Let us beware of any repentance, falsely so called,

which is not of this character. Action is the very life of "repentance unto salvation." Feelings, and tears, and remorse, and wishes, and resolutions, are all useless, until they are accompanied by action and a change of life. In fact they are worse than useless. Insensibly they sear the conscience and harden the heart.

We see, fifthly, in this parable, the penitent man received readily, pardoned freely, and completely accepted with God. Our Lord shows us this, in this part of the younger son's history, in the most touching manner. We read that "When he was yet a long 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."

More deeply affecting words than these, perhaps, were never written. To comment on them seems almost needless. It is like gilding refined gold, and painting the lily. They show us in great broad letters the infinite love of the Lord Jesus Christ towards sinners. They teach how infinitely willing He is to receive all who come to Him, and how complete, and full, and immediate is the pardon which He is ready to bestow. "By Him all that believe are justified from all things."-"He is plenteous in mercy." (Acts xiii. 39. Psalm lxxxvi. 5.)

Let this boundless mercy of our Lord Jesus Christ be

graven deeply in our memories, and sink into our minds. Let us never forget that He is One "that receiveth sinners." With Him and His mercy sinners ought to begin, when they first begin to desire salvation. On Him and His mercy saints must live, when they have been taught to repent and believe. "The life which I live in the flesh,' says St. Paul, "I live by the faith of the Son of God, who loved me and gave Himself for me." (Gal. ii. 20.)

NOTES. LUKE XV. 11-24.

11.—[A certain man had two sons.] Of all the parables in the New Testament this is perhaps the most full and instructive. Of the three in this chapter it is far the most striking. The first parable concerns one sheep out of a hundred. The second concerns one piece of money out of ten. The one before us concerns one son out of two. We must not attach too much importance to these numbers. But it is interesting to observe them.

It is common to regard the "father" in this parable as the type of God the Father; and the sons, as types of Jews and Gentiles. I cannot assent to this view respecting the father. As to the sons, I only remark, that it was not the primary idea in our Lord's mind.

I believe that the younger son was meant to be a type of all unconverted sinners, and that his return to his father's house was an emblem of true repentance.-I believe that the father's kind reception of his son was meant to represent the Lord Jesus Christ's kindness and love toward sinners who come to Him, and the free and full pardon which He bestows on them.-I believe that the elder son was meant to be a type of all narrowminded self-righteous people in every age of the Church, and specially of the Scribes and Pharisees, who "murmured" at our Lord for receiving sinners. These are what I believe to be the general lessons of the parable. So far I can go in interpreting it, but no further.

I may as well say here, once for all, that I am unable to see that the elder son represents the angels,-or that the "citizen," with whom the younger son took service, is the devil,—or the best robe, Christ's righteousness,- -or the ring, assurance of pardon,-or the shoes, grace to walk with God,-or the servants, Christ's ministers,-or the fatted calf, the Lord's supper. All such interpretations are doubtless very ingenious, and are held by many. Maldonatus says wisely "they are uncertain."

I content myself with remarking that I do not believe they represent the mind of Christ. The parable contains a story which strikingly illustrates Christ's love toward sinners. That story is told in the most striking manner, and is conveyed in imagery of the most graphic kind. But I am quite unable to see that every part of the imagery employed was intended by our Lord to bear a spiritual meaning.

12.-The younger of them said. Let it be noted that the " younger son was the one who exhibited self-will, and love of independence. This makes his conduct more reprehensible.

[That falleth to me., Parkhurst remarks, that "there is reference here to the laws both of Jews and Romans. In this they agreed that they did not allow the father of a family the voluntary distribution of his whole estate, but allotted a certain portion to the younger son. (Deut. xxi. 16.) The young man, therefore, only desired the immediate possession of that fortune which according to the common course of things, must in a few years devolve to him."

13. [With riotous living.] The word would be more literally rendered, "living riotously." The Greek word for "riotously,' is only used here. It means strictly "in such a way as to save nothing, wastefully."

14.-[A citizen of that country.] Gill says that this means, A Pharisaical legal preacher." I cannot for a moment see this. 15.-[To feed swine.] Let it be remembered, that our Lord was speaking to an audience of Jews. They regarded swine, by the law of Moses, as unclean animals. This circumstance of the story therefore, would probably convey to Jewish minds a most vivid idea of the degraded condition to which the younger son was reduced.

16.-[He would fain have filled.] Major says that this expression does not mean that he desired and was unable to gratify his desire. It rather signifies "He was glad-he was only too happy." See the same expression in Luke xvi. 21.

[The husks.] There seems little doubt that these husks mean the fruit of a tree called the carob tree, common in the Levant, and still used for feeding swine, but very unsuitable for the food of man. It probably answers to the beech mast, which swine eat among ourselves.

[No man gave unto him.] This does not mean that " no man gave him husks," as some have supposed. It only means, that "No man gave him anything at all;—he was entirely neglected by every one."

17. [Came to himself.] This expression has often called forth the remark that a man must come to himself, before he comes to God.