In full consistency with this, the design of the Saviour may be discovered from some of his own instructions. Let us take the example of the prodigal son. I know that the interpretation of this parable is generally supposed to refer to the Jews and Gentiles, the former being the elder, and the latter the younger son; and that, therefore, since it relates to the external kingdom of Christ, it cannot apply to individual experience, except as divines say, "by way of accommodation." The moral which is drawn from it in this interpretation is, I have no doubt, consistent with the truth; but not with the design which our Lord seems to have had before him. The whole context refers to the murmuring of the Pharisees, because publicans and sinners were admitted into association with Christ. It is, therefore, literally a repenting and returning sinner that is represented by the prodigal son. In this beautiful parable, the penitent child" comes to himself." Unsatisfied wants, and the danger of starvation, stare him in the face. He now has the deep feeling of a truth, which his judgment might have told him before. And what is the consequence? Does he linger? Does he wait to make himself better fitted to receive compassion? No: the truth of his own sad condition and the ability of his parent to relieve him from it, come home together to his bosom and his determination is, "I will arise!" : -to do what? To carry apologies to his father? No: but to say, "I have sinned!" The most interesting point, however, is that which follows. His father saw him "a great way off;" and with all the eagerness of parental affection, hastens to meet him. The consciousness of the sinner, that he is "a great way off," gives no reason why he should stay at the fearful distance, or why he may not be met by a merciful Saviour. The case certainly supposes the sorrow of the penitent, and that for sin committed against an affectionate parent: yet is it of practical application to the awakened sinner, at the very first moment of undissembled anxiety. But, lest any doubt should remain in your mind, whether something meritorious, or of selfmade preparation, should not be accomplished by the inquirer, previously to his approach to the cross, I would go even further, and say, that if no uneasiness had been created in the bosom, and if he had been only this instant warned of his iniquity, and admonished to repent without delay, such an admonition ought not to be separated from the certainty of pardon to the soul which is willing to receive it in God's own way. Take another scriptural example. An unprincipled man is rebuked by one of the apostles, with a spirit and power which awed and con a founded him. The culprit had committed crime, which to this day bears his name. But the pungency of reproof was not permitted to go by itself. He was commanded to repent, and "pray to God" for forgiveness.* Now, such an instruction as this was sending this wicked man to the Redeemer. It was sending him immediately to seek pardon, from the very one whom he had offended. It is clearly taken for certain, that no obstacle was supposed in his way, except that of moral inability; the want of will. No extraordinary task was proposed. Every moment of delay, under any pretence, was increasing his guilt and danger. How exceedingly out of place, then, would have been any of those questions, which are often agitated on this subject? As, whether such a person be capable of prayer? Or whether, with a mind so estranged from God, the attempting such an exercise would not have been mockery? Let it be remembered that this direction was given by the inspiration of the Holy Spirit himself. I am aware that, from the scriptural truth, "the prayers of the wicked are an abomination to the Lord," it has been argued, that an unrenewed man ought not to attempt such an act; and that, if he do so, it must be unacceptable to *Acts viii. 22. his Maker. The alarmed sinner also, of himself, will sometimes dread the danger of adding to his past sinfulness, by calling upon his pure and holy Creator. Yet it is certain, that the advice which commends him at once to Jesus Christ as his only hope, is a direction to prayer. It is indeed perfectly true, that the natural heart is far from being an object of complacency with God. Nor is it less true, that much of the distress which the awakened sinner encounters, and much of his mortified feeling under serious impressions, arise from a rebellious disposition, the obstinacy of unbelief. Beyond a doubt, so far as these exist, he is under the just frown of his God: and the sympathy which a pious bosom would entertain for him, would be no other than that which it would manifest towards the infatuated devotee of sin, who continues in crime while he is reaping its fruits of sorrow. But, on the other hand, the earnest desire for salvation. from ruin, implanted as it is by nature, and aroused as it is under conviction, is surely not offensive to our Maker. And so far as this alone is concerned, the distressed soul is truly an object of pity both to the christian and to his God. A quotation from a late learned divine occurs to me, as of so much importance, on this part of our subject, as to merit transcription. "The prayers of convinced sinners, it is said, are insincere, and therefore abominable to God. In answer to this objection, I observe, that a sinner, whether convinced or not, may undoubt. edly pray with insincerity, in all instances; but there is no invincible necessity, that his prayers should always be insincere, notwithstanding he is a sinner. A sinner may, from a sense of his danger and misery, pray as sincerely to be saved from that danger and misery as a saint. His disposition, I acknowledge, is still sinful; and his prayers are wholly destitute of moral goodness. But the mere wish, to be saved from suffering, is neither sinful nor holy. On the contrary, it is merely the instinctive desire of every percipient being; without which he would cease to be a percipient being. That there is any thing hateful to God in this wish, whether expressed in prayer or not, I cannot perceive; nor do I find it declared either by reason or revelation. It may indeed be united with other desires, and those either virtuous or sinful; according to the prevailing character of the mind in which it exists; and the whole state of the mind may be accordingly denominated, either virtuous or sinful. Still, this desire is neither morally good nor morally evil; and therefore, neither pleasing nor displeasing, as such, in the sight of God, |