By fuch plaufibilities as thefe, joined to the remiffion of the grofs amount of their refpective debts, he might poffibly prevail on the debtors to fhew him kindness, and to receive him into their houses. But when the lord of that fervant became acquainted with this whole affair, although he certainly had great reafon to condemn fuch vile behaviour, yet we read that he commended

it. How? Not for his injuftice, for that was moft atrocious; but for his ingenuity, in having, upon the wreck of his conduct, built up a future establishment. The unjuft fteward, therefore, was commended by bis mafter, and he is offered to us by our Lord and Mafter, not indeed abfolutely, but comparatively, as an example, that as he took care to gain friends by means of the mammon of unrighteoufnefs, fo we ought to employ every means in our power (but upon far different principles) to secure to ourfelves an eternal inheritance in the heavens. But the text plainly declares, that we, as children of the light, do not fhew that equal degree of wifdom in the fecuring of our eternal welfare, which is exerted by the children of the world in the attaining of

the

the defirable things of this life. I shall, therefore,

ift, Reason upon this inference of our Lord in the text.

2dly, In another difcourfe, I fhall endeavour to fhew why the children of the light fail in the comparifon. And,

3dly, I fhall conclude the subject with fome practical inferences and obfervations.

ift, Many reasons for this fevere, but just reflection of our Saviour," that the children of this world are, in their generation, wifer than the children of light," may be deduced from the parable itself. It doth, indeed, appear, that the steward was both unjust and deceitful to his mafter; that he violated, without remorse, the important trust that was repofed in him: but nevertheless it doth also appear, that he followed the right means to gain his ends; and although we condemn the baseness of his principles (which the fcope of the parable requires that we should) yet, in another view, we fhall have caufe to praise his adroitnefs, and to commend his understanding, while we lament the reverfed conduct of the children of light, who do certainly take the worst means to obtain

their wishes, and who do, therefore, appear

inferior in the comparison. For observe the fteward's timely forecast. When he knew, that he should be difmiffed from his master's fervice, he warily confidered how he might make the best of his fituation; and having carefully formed his plan, he, without delay, put it into execution: he did not trifle away his time in idle fpeculation, knowing well, that refolving without putting in practice would be futile. But do the children of light as fpeedily put their religious refolutions in force? Surely, if we defire permanent happiness, nothing can be more judicious than an immediate application to the means; or when shall it be thought wisdom to exert ourselves to the utmost, if not then, when we are striving for a crown of glory in a ftate of unchangeable felicity?

If the fteward had neglected the favourable opportunity, if he had put off the execution of his defign from day to day, it is probable that his whole fcheme would have failed; for where is the ufe of the clearest fagacity, the beft digefted plan, if nothing be done? But he actually applied himself to cure the distress of his fituation; and herein

he

he stands as an example to the children of light. For, alas! how little of this practical fagacity for the attainment of heaven do we difcern among them? How few of us reflect so seriously, and fo frequently as we ought to do, upon what may befal us hereafter? Al

though we do all believe in a future ftate of rewards and punishments, and though it be the principal business of human life to prepare for it, yet how few there be who, like this provident steward, have the wifdom to enquire, "What shall I do when my lord taketh away from me the ftewardship?" We do all know that, in a little time, our Lord will take away the stewardship from every one of us; that, in a little time, we must all refign our lives to God, and then we must give a ftrict account thereof: and yet how few of us live, as if we had any thing to account for hereafter? How few of us live, as if we were conscious of our own mortality? How little care is taken to fecure that invaluable treafure in heaven, which neither moth nor ruft doth corrupt, nor thieves break through nor teal? And yet we do well know, that now, now only in this mortal life, we can establish qur everlasting peace.

There are indeed many pious and well difpofed perfons in the world, who do fincerely believe in Chrift Jefus the Lord, and who do carnestly hope for heavenly blifs; but even among thefe there are but few who do all for the glory of God. How apt to be led away by feducing fnares, or to be dif couraged by the unavoidable difficulties that environ the human foul in the courfe of this world? How apt, inftead of bewailing their own infirmities, to compliment their progress in religion to the detriment of others? How ready to perfecute thofe unhappy persons, who, by too eafily giving way to powerful and finful allurements, have become moft wretched and forlorn? How often, in the infolence of profperity, do Chriftians flide away from their duty towards God, and towards their neighbour? How willing to perfuade themselves, that as fin is permitted to revel in the world, they cannot refift its invitation, and therefore that all their care and thought will be to no purpofe? not confidering that it is always our bounden duty to strive to enter in at the ftrait gate, and though we fail often, yet to strive,

But,