self-reproach must he have retraced the paths, by which he had wandered away from his father's threshold! Every scene would call up sad memories of conscience. So is it ever: true penitents full well know that even forgiveness cannot blot the past from the mind: though by God's mercy the guilt be pardoned, and we live unto Him in joy and peace, yet the abiding recollections of sin serve to make us more watchful over ourselves for the future, and more earnest to return love for Love.

So far all has been sorrow and suffering: but we now reach the point, at which this and the two former Parables unite, as in a common centre-the Divine compassion of Christ, and the joy of holy angels over one sinner that repenteth,—one lost, but found. The Prodigal Son drew near to the wellremembered, long-neglected home; preparing to make a full confession of his sins,-no doubt with misgiving thoughts how he would be received. But "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him." If the shepherd rejoiced over his Lost Sheep, and the housewife at finding her piece of silver money, how much more would the fond father, long bereaved, long mourning the loss of his dear, though Prodigal Son, take him to his arms! He falls on his neck, and kisses him. In the midst of those endearments, and that tender embrace, the repentant sinner whispered his confession, "Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son ;"—he could say no more: tears of sorrow for his offences, mingling with tears of joy at being so received, prevented the utterance of those intended words,1 " Make me as one of thy hired servants." Perhaps the delighted father, in the full

1 "Nec misericordiâ simplici motus est, sed tantâ, ut non expectato filii adventu, ipse non tantum procederet obviam venienti, sed etiam accurreret, de pietate nativa victus, necdum auditis filii precibus irrueret in collum ejus, ipsumque oscularetur non abhorrens ejus sordes contingere. Hæc, tametsi erant eximia, argumenta propensi ad ignoscendum animi, ac benignitatis quam prius sperare not poterat filius, non tamen ob id meditatam illam à se orationem plenam humilitate intermisit, quanquam integram non est elocutus, sive quòd stupor aut singultus vocem intercepit: sive quòd pater mox illius orationem abruperit, in quo major adhuc quàm in prædictis observanda benignitas proponitur." Jansenius Gandavensis, cap. xciv. p. 697.

tide of happiness, stopped him; for at once turning to the servants, he said, "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." His squalid garments are changed for the choicest robe, suitable to a son and joint heir of his possessions, they put a ring on his hand as the signet of restored love, and shoes on his feet; the fatted calf is killed: the merry harp and lute with dancing complete the picture: all express the father's exulting joy. The servants, partaking in his happiness, are like the "friends and neighbours" in the other two Parables, and represent the angels in Heaven rejoicing at the recovery of the lost, but found again.1

In the midst of the feast an incident occurred that broke in upon the general harmony. The elder son, who had always remained at home, strict in obedience to his father, was envious of the honours paid to his erring brother; like the Pharisees and Scribes, who had just murmured against our Lord for receiving sinners, and eating with them. He was offended because his father, and the household, were joyous at the repentance and return of the Prodigal. "Now the elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, 'Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe and sound.' And he was angry, and would not go Therefore came his father out and entreated him." he said unto him, 'Son, thou art ever with me, and all

in.

"And

"The object of the [two] previous Parables was to mitigate the prejudices of the Pharisees, by describing the joy among the angels of Heaven over the returning sinner; but this sets forth the fountain of that joy in God Himself, yearning, as a Father, over a son that was lost. It almost leaves the language of figure, and approaches more to reality and life itself. More dear than sheep to a shepherd, or piece of money to the woman, is a son to his father: the bowels of paternal love brought him back to affectionate return. However far he may have departed, he is still the son of a Father in Heaven, by creation if not by adoption, by nature if not by grace."-Williams's Gospel Narrative; Third Year, p. 347.

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.'"'1 The father's heart was too full of joy to be angry: he seems rather to plead with the envious brother, that he will come and join in the happy welcome. Every word of the Parable speaks the wonderful tenderness, compassion, and forbearance of God. Rightly is the Christian dispensation called a message of glad tidings: for what greater proof of the Love of God would we need than that which He has given us, in sending His Well-beloved Son to seek and to save lost sinners? The great truth, that Christ Jesus came into the world to do the Father's Will, As A SAVIOUR, underlies the whole Scriptures. If that were doubtful, the World would yet be wandering in darkness without a Revelation from Heaven; and we should be all most miserable, bereft of the only sure hope that is worth living for. But thanks be to God for the word of the Spirit, by Whom we know, that He hath spoken unto us by His Son. Contrite sinners, casting themselves before their merciful Father, in the Name of the Redeemer, are delivered from the bondage of sin. The sorrowful thought of their past offences, humility and faith, the spirit of prayer, the Love of God, holy obedience, are principles of a new life implanted in their hearts,—all being Divine gifts from HIMSELF. He rejoiceth over His own

"The Parable conveys this important lesson, that if any one has been kept in the path of innocence, he is not to despise sorrowing sinners, restored by divine grace; seeing how the Lord rejoices in their conversion. He may not himself have committed the same fault; but in his natural inclinations he does not differ: the same grace, by which he has been preserved in innocence, has recalled the wanderer." Simon De Cassia, Gesta Salvatoris, lib. vi. cap. 14, p. 375. "Dominus tacitè arrogans Pharisæorum supercilium perstrinxit, qui fratrem illum majorem, de felicitate minoris dolentem, tum referebant, damnantes quòd in ipso Salvatore Dei clementia in præsenti congressu cum publicanis et peccatoribus tam præclarè sese exerceret." Jansenius, p. 699.

CHAPTER LII.

THE

FOURTH CIRCUIT CONTINUED THE MESSIAH STILL TEACHES THE PEOPLE IN PARABLES-THE STORY OF the UNJUST STEWARD-THE PHARISEES REPROVED FOR THEIR COVETOUSNESS-MEN CANNOT SERVE GOD AND MAMMON.

Luke xvi. 1-15.

WE have already seen how the Lord, as He continued His journey towards Jerusalem, constantly led His disciples and the people from one Divine truth to another by a chain of Parables linked together in Heavenly wisdom. They clearly unfold the character of His Gospel, pointing the pathway to Heaven. They bring into view, one by one, the several duties of Christian life, required of all who profess to follow Him. They are set forth "like apples of gold in pictures of silver." 1 Each has its own perfect, though peculiar beauty. The narrative of each is in harmonious keeping: every word combines in truthful imagery to work out some clear and decisive rule of morals; or to express, in the spirit of prophecy, some essential view of His Mediatorial Kingdom. How sublime must Jesus have appeared to all, whose souls were moved to a living faith by His Divine eloquence! They little imagined how soon His Countenance was to be marred by grief, smitten, and spitted on; that Brow, which no earthly crown could worthily adorn, to be encircled with thorns; those Hands, which now dispensed life, and health, and joy, to be extended on the Cross, pierced and torn by the driven nails; those Eyes, beaming with hallowed Love on all, to be

1 Prov. xxv. 11.

2 Trench's Notes on the Parables, p. 30.

ere long closed in death! In His mysterious perfections, He was an object of wonder to the mixed crowd, constantly drawn together by the power of His miracles and wisdom.

The last three Parables, representing Himself as the compassionate Redeemer, were addressed especially to the Pharisees and Scribes, in answer to their reproaches against Him for eating with Publicans and sinners. We may suppose that He was still at the table, and in the hearing of all, when He turned to His disciples, and delivered the Parable of the UNJUST STEWARD, which applied especially to the deceitful and covetous Pharisees; and conveys also a warning to all in every station of life, to be earnest and faithful in the stewardship committed to their trust. "There was a certain rich man which had a Steward; and the same was accused unto Him, that he had wasted his goods. And he called him, and said unto him,' How is it that I hear this of thee? Give an account of thy stewardship; for thou mayest be no longer Steward.'" Being thus warned of his discharge, the man bethought him how he might secure a safe retreat for himself, against the time when he should be turned away. He boldly resolved to bribe his master's debtors, or tenants, to future favour by dishonestly remitting a part of their rents, payable in produce; that when he was put out from the stewardship, they would receive him into their houses. He called them together; and to one he said, "How much owest thou unto my Lord?"-" An hundred measures of oil; "Take thy bill, and sit down quickly, and write fifty." And to another, "How much owest thou?"-" An hundred measures of wheat;"—"Take thy bill, and write fourscore." "And the

lord [that is, his master] commended the Unjust Steward, because he had done wisely. For the children of this world are, in their generation, wiser than the children of light."

Maldonatus, Luke xvi. 1. "Cùm superiores tres parabolas dixerit ad Pharisæos, nunc ad discipulos sermonem convertit, quamvis Pharisæorum notare volens avaritiam. Sciebat enim hujus doctrinæ non esse capaces, nec eam approbaturos Pharisæos, unde discipulos suos alloquitur, volens eos à morbo illo Pharisæorum curare et præservare, cujus notandi et de eo disserendi occasionem præbuerunt Pharisæi sua præsentia et obmurmuratione." Jansenius Gandavensis, cap. xcv. p. 703.

Prudently, shrewdly." Alford's Greek Test., Luke, xvi. 8. See his interpretation of the Parable.