his own, the more wretched he becomes. The best robe the robe of Christ's righteousness, is already prepared. This is the very best robe that was ever wrought; and what is more, it exactly befits the sin Clad in this robe, the sinner stands complete in the righteousness of Christ.

ner.

"And put a ring on his hand."

A token of friendship—a pledge fitly representing the unchanging, and never-ending love of God to the pardoned sinner.

"And shoes on his feet."

"Shod with the preparation of the gospel of peace." Prepared to run in all the ways of holy obedience.

"And bring hither the fatted calf and kill it, and let us eat and be merry."

The satisfaction found in religion, is here represented by a feast.

"For this my son was dead and is alive again; he was lost, and is found."

His return was matter of astonishment. Had he actually come out from the grave, where he had long been buried and lost, it would not have been more surprising. The whole scene could not have been more interesting and joyful.

Christians, at such a season, have introduced to their society, those who before were the greatest strangers to them. Characters to human view the most unlikely, are often made the subjects of renewing grace.

"And they began to be merry."

His sorrow is now turned into joy. did he know what true happiness was.

Never before
Thus was it

with the sinners who had assembled around the Saviour when this parable was spoken. Thus was it when Philip preached in Samaria. "There was great joy in that city." Thus is it in many places where God is now pouring out his Spirit and reviving his work. And thus it will be, wherever sinners are flocking to Christ. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing." In a revival of religion you may see this parable all acted out.

"And they began to be merry."

Here is the joy of the young convert. At this point I must stop; for the sinner can follow me no farther. Do sinners in this assembly wish to know the joy of this prodigal son? You will please to remember one word. If you lose that, I have lost my labor. One word, you will please to remember. If you lose that, you lose all. If you lose that, you lose your souls. Go ye and do likewise.

SERMON VIII.

Indecision in Religion.

How long halt ye between two opinions ?—1 Kings xvifi : 21.

THESE were the words of the prophet Elijah. They were addressed to a large concourse of people assembled on Mount Carmel. Displeased with the character and worship of the true God, they had generally departed from him. But to quiet their consciences, they had set up and worshipped false gods. Conscience, however, is not so easily pacified. At times, it will admonish the sinner that all is not right. - Whither art thou going? What will be the end of thy course?" It led the idolatrous Israelites to hesitate, and halt between two opinions. They were fearful of the consequences of persisting in the worship of Baal; yet they could not bring themselves to decide to abandon his worship, and engage in the service of God. The prophet attempted to bring them to a decision on this subject. “And Elijah came unto all the people and said-How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him. And the people answered him not a

word.”

This subject is applicable to all impenitent sinners. There is not a sinner in this house, who intends to die

without an interest in Christ. And yet many have hitherto neglected the great salvation. When urged to secure immediately their immortal interests, they hesitate they halt between two opinions; whether to begin a life of religion now, or to postpone the subject to a future opportunity. The text calls upon all such to come to a decided choice. Addressing such, let me inquire

I. Why you have hitherto neglected to come to a decided choice?

II. How long do you purpose to halt?

I Why have you hitherto neglected to come to a decided choice?

It is not for the want of power. I speak now of what is usually denominated power. It is not for the want of faculties which render you capable of doing your duty. It is true, sinners are represented in the Scriptures as being unable in a certain sense to do what God requires. But this inability arises not from the want of faculties, but from the want of a disposition. They are said to be unable to do, what they have no inclination to do. Thus it is said of Joseph's brethren that they could not speak peaceably to him. Not because they were incapable of speaking peaceably, but because they hated him, and had no disposition to speak peaceably. When I say therefore, that it is not for the want of power that you have hitherto neglected to come to a decided choice; I mean that you might have done it, had you been so disposed. It is plain that God does not condemn sinners for being unable, in this sense, to do their duty, but for being averse to their duty.

Let us appeal to facts on this subject. There are

some sinners now in the prison of hell. Were they able to repent, in the sense above explained? Able, or unable, the Lord punishes them, and will punish them to all eternity for not repenting. Is it for the want of power, or for the want of a disposition, that he punishes sinners? Evidently for the latter. It is not for the want of power that you have not repented. In the sense above explained, you have all the power that Christians have-all the power that you will ever have all that is necessary to enable you to repent. If you had ten thousand times more, it would not give you a disposition to repent. An increase of power will not change the disposition. Nor

But it is

2. Is it because God requires of you any thing unreasonable. God's commandments are not grievous. What can be more reasonable than that you should be required to love God. If you were required to love a vile and hateful character, it would be hard. not so. It is the perfect character of God. You are required also to repent of sin. Is not this reasonable? If you were required to repent of virtuous conduct, it would indeed be hard. But what can be more reasonable than that you should be required to repent of sin, that abominable thing which God's soul hateth?

Why do you not love God? Why do you not feel sorrow for sin? Why do you not love to pray and praise, and to perform all the duties of religion? Why have you not performed these duties long before this time? Not because they are grievous. Is it not more pleasant to walk in the path of duty, than in the path of sin? Are not the ways of wisdom, ways of pleasantness? Is there not joy and peace in believing? Is there not a great reward in keeping God's com