"folly, at last "only wrought one hour," equal with us, who have always perfectly obeyed thy com'mandments?' No, they leave such objections to ill-judging mortals, who must themselves either be saved by rich unmerited mercy, or perish without hope and remedy.

Again, will any of "the spirits of just men made "perfect," who have themselves known the misery of sin, and the joy of salvation, and the love of the great Redeemer, hesitate to comply with his call,

Rejoice with me, for I have found my sheep "which was lost?" Will any of them, do you suppose, feel, and speak, and act like the Pharisees and Scribes? Will they say, 'We were indeed sinners, and are saved by Jesus Christ: but we 'were not so vile as these profligates and harlots, 'who are now to be admitted into our company, ' and we deem it a degradation, and an injury to 'be associated with them?' In this world, where, alas! a considerable portion of the old leaven_remains even in believers, and where we are prone erroneously to imagine, that our God judgeth of the comparative evil of different sins according to our rules and notions; few, concerning whom it can be confidently hoped that they "know the grace of our Lord Jesus Christ," are so inconsistent as to give utterance to such sentiments. But the spirits of the just in heaven, in whom all evil passions are extinct, and whose minds are now fully enlightened to judge of things as they really are, cannot possibly object to the happiness of their fellow-sinners, on any grounds of self-preference, or in any way derogating from the most free and rich grace and mercy displayed in their own salvation. While they sing, "Unto him who loved us,

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"and washed us from our sins in his own blood, " and hath made us kings and priests unto God " and his Father; to him be glory and dominion " for ever and ever;" so far from objecting to the display of the same plenteous mercy to any of their fellow-sinners, they cannot but consider every renewed instance of the kind as reminding them of their own obligations and happiness, and feel it attune their hearts to new ascriptions of admiring grateful praise and adoration. At the same time, by a holy anticipating sympathy, they must rejoice in the happiness to be enjoyed for ever by the now weeping humble penitent. Even on earth, as far as the friends of Jesus Christ are satisfied that one sinner repents; and as far as they are well-informed, and rightly disposed, they cannot be reluctant to rejoice with the gracious Saviour over the lost sheep, brought back to the fold of God. It must, in all cases, arise either from misapprehension, an erroneous judgment, or a wrong state of heart, if in any instance they are disposed to object, rather than to comply with the call to rejoice. But, in our present state, we are so often mistaken or prejudiced; we are exposed to so much misinformation or misapprehension; and our over-sanguine hopes have so frequently terminated in disappointment; that we must be very careful not to conclude all to be the enemies of Christ and his cause, who are unwilling to join in our plans, however scriptural, of bringing sinners to repentance, or in our joy on account of the success with which we suppose our exertions have been crowned. It ought, however, to occasion in such persons many searchings of heart," when, having considered

who they are that "rejoice over one sinner that "repenteth," they also view the scriptural statement of the company that object and are dissatisfied.

In the subsequent parable of the prodigal son, still clearer light is thrown upon the subject. Having left his father's house in the most inexcusable manner, "he wasted his substance in "riotous living:" or "in the company of harlots," according to the testimony of the elder brother. He was thus reduced to the most abject misery and slavery. "When he had spent all, there arose a mighty famine in that land, and he began "to be in want. And he went and joined himself "to a citizen of that country, and he sent him "into his field to feed swine: and he would fain "have filled his belly with the husks which the " swine did eat and no man gave unto him." Let it be observed that this prodigal was described, and the parable formed by our Lord, on express purpose to obviate the objections of the Scribes and Pharisees against his receiving publicans and sinners: and, consequently, every idea of propriety in the similitude requires us to admit, that some of these sinners at least were as vile, and abject, and as wretched slaves of sin and Satan, as the prodigal is described to be. On the other hand, is it not so obvious as to strike every attentive mind, that his guilt and perishing misery rendered him an apt emblem of the most criminal, enslaved, destitute, and miserable of the objects for whose recovery the London Female Penitentiary is instituted? But," when he came to himself, he said, "How many hired servants of my father have "bread enough and to spare; and I perish with

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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 wor

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thy to be called thy son; make me as one of thy "hired servants. And he arose and came to his "father." Now, had his father judged and acted according to the principles and maxims of the Scribes and Pharisees, or of any who object to our providing a refuge for the most criminal of our fallen race, in case they should ever come to themselves," and scek for such a refuge; he would either inexorably have driven the prodigal from his door, and left him to hopeless perdition; or at least have kept him long in dismaying suspense, loaded him with reproaches, and at last only admitted him as one of his lowest menial servants. Indeed our gracious and righteous God knows how to assume this character, and to say, "Ye have "forsaken me, and served other gods, wherefore I "will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your "In the tribulation." "time of their trouble they will say, Arise and 66 save us. But where are thy gods that thou hast "made? Let them arise, if they can, and save "thee in the time of thy trouble." In the case of the woman of Canaan, our Lord himself spake and acted in a manner which, in most cases, would have induced at least great discouragement: but he knew her deep humility and the strength of her faith, and intended her the greatest good, whilst he assumed this apparent sternness. And it might

have been expected that something of a similar nature would have been described, in the deportment of the father to the returning prodigal; something suited to humble him more deeply, and to prepare him to imitate the Israelites, before mentioned: "And the children of Israel said unto the Lord, we have sinned: do thou whatsoever seem"eth good unto thee: deliver us only, we pray "thee, this day. And they put away the strange gods, which were among them, and served the "Lord: and his soul was grieved for the misery of "Israel."

But, instead of that conduct which we should previously have supposed, it is said, "When he "was yet a great way off, his father saw him, and "had compassion on him, and ran, and fell on his "neck and kissed him." The prodigal is represented as being deeply humbled, as having suffered very severely, and as in danger of "being "swallowed up of over-much sorrow :" and, therefore, he must not be tried with discouraging delays and reproaches, lest "Satan should get an ad"vantage" against him: but a prompt cordial reception was suited to his case. "And the son "said unto him, Father I have sinned against hea"ven, 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; was lost and is "found. And they began to be merry."

And is this indeed a representation of the con