unto him, Take thy bill, and sit down quickly, and write fifty." We may suppose that this bill was a note written with the debtor's own hand, acknowledging the receipt of the oil, and promising to pay it; and that he was directed, by the steward, either to make an alteration of the quantity originally stated in the same bill, or, to write out a new one altogether, while the steward engaged to alter the account which he kept, so as to make it correspond with the reduced quantity. In like manner, finding that another debtor owed " an hundred measures," or cors,* * " of wheat," he directed him to charge himself only with "eighty." And so he proceeded with the rest.

This base conduct came to his master's knowledge also; and the way in which he expressed himself, with regard to it, no doubt, appears, at first, surprising to many. "And the lord," that is, his lord, or master, "commended the unjust steward." No thinking person can suppose that he commended him for his injustice. Even though his own interest had not been concerned, if he had any moral feeling, any perception of the distinction between right and wrong, he could never have applauded a gross fraud such as this, in any case. But, when it is considered that this case concerned himself, and that he was here grievously injured, or, at least, that an attempt was made so to injure him, in his own property, it could not be but that he was offended, and disapproved highly of his steward's treachery. As for our Saviour, his disapprobation of this conduct is very plainly expressed in the designation which, as the relater of the parable, he gives the man, when he here calls him the unjust steward. In what sense, then, and for what was it, that his master commended him? He commended him "because he had done wisely." He applauded him as having acted with ingenuity. The plan he had adopted was, certainly, artfully contrived for the end he had in view. He made these fraudulent debtors accomplices with himself, so that they could not expose him, without exposing themselves. He had them, as it were, in his power, so that he could bring them to any terms, and extort any favour from them afterwards. He looked to his own future resource in them; he pursued his plan most dexterously and daringly; and he cared not what means he employed, if he could only pro

*The cor was the same as the homer; it contained ten baths or ephahs, and was their largest measure of capacity.

+ Φρονιμως.

cure some temporal advantage for himself. That this was a deep contrivance, his master perceived, and acknowledged. Thus, it frequently happens, that when we are quite sensible of the utter worthlessness of a man, in point of religion and morality, we yet cannot but confess his great ability, and allow that he has acted his part well, and cleverly, such as it is. The conduct of the steward certainly displayed wisdom of a certain kind, though not true wisdom. It was crooked, though ingenious policy; it was expert, though not honest and open dealing. It had much of the wisdom of the serpent, but nothing of the harmlessness of the dove. We are ever to keep in mind that there are two kinds of wisdom-the wisdom of the world, and the wisdom which is of God-the wisdom which is earthly, and the wisdom from above. This distinction is thus marked, by the Apostle James*- "Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts" (and what the apostle says of envying and strife, is true of dishonest policy, and of every other sin), "glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish."-"But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy." Indeed, the earthly wisdom of the steward's scheme was, after all, rather apparent than real; for, as his device came to his master's knowledge, it was, of course, exposed, and all the expectations of advantage from it, which he entertained, were frustrated.

This parable may, very properly, be considered as ending with the first clause of the 8th verse, "The lord," that is, the master, “commended the unjust steward because he had done wisely." The last clause of the verse will then be considered as the remark of the relater of the parable, that is, of our Saviour; which remark will contain the moral of the parable, or the chief lesson which he intends it to read to us. The master commended his steward because he had done wisely, "For," adds our Saviour, "the children of this world are, in their generation, wiser than the children of light." This is a most weighty saying, well worthy of our serious consideration.

Let us notice the two classes of persons here spoken of—

* James iii. 13,

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the "children of this world," and " the children of light." "The children," or people, "of this world," are those of whom the Psalmist speaks, when he prays that the Lord would deliver his soul from "men of the world, who have their portion in this life." They are characterized by very different kinds and degrees of sin. Some of them are openly irreligious and immoral; others are decent, and even engaging in their manners. Still, they are all in a state of guilt and depravity; and they are all well said to be" of this world," as they think, and speak, and act, for the things of time, and not for those of eternity. On the other hand, all real Christians, all truly pious persons, are called “children of light," because they are illuminated, that is, instructed, in the saving knowledge of the truth, from the Scriptures, by the influence of the Holy Spirit. They are a spiritually enlightened people. God, who commanded the light to shine out of darkness, hath shined in their hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." They believe the gospel, according to the precept of their Lord,*" While ye have light, believe in the light, that ye may be the children of light." Believing in the gospel, they also, on the whole, live according to it. They show forth the praises of Him who hath called them out of darkness into his marvellous light." They are "not conformed to this world, but transformed by the renewing of their minds." They feel the insufficiency of all earthly things; they look chiefly at the things which are not seen, and which are eternal; and their chief aim, notwithstanding all their imperfections, is, to have their portion, not in this world, but in the world to come. Whatever may have been their ignorance and worldliness formerly, they are now enlightened and sanctified. They were once darkness, but now are they light in the Lord, and they walk as children of the light. Let us carefully mark this description of the two great classes which include the whole human race. Let none of us imagine that it is possible for us to occupy any middle station; for, to the one or the other of these classes we all, at this moment, belong-we are either the children of the world, or the children of light.

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It might be supposed that the children of light would always be more concerned, and display more wisdom, about their spiritual affairs, than the children of this world about their temporal: and so it ought to be; but, it is not gene

* John xii. 36.

rally so; for, "the children of this world are in their generation wiser than the children of light." They are wiser in their generation. This word, which has several senses in Scripture, is here used in one of its least common. Without tracing it through its ramifications of meaning, it may be enough to say that it is here put for the manner of acting in the affairs of this life.* We have already noticed, in a general way, the difference between the wisdom of men of the world and that of Christians, as such; and this saying of Christ's now invites us to follow out the idea farther, and to mark the superiority, in a certain sense, of men of the world. Wisdom has been often said to consist in two things, namely, choosing the best end, and pursuing that end by the most suitable means. In the former point, or the end in view, the children of light always have infinitely the advantage; but in the latter, or the suitable choice and zealous use of the means, they are often surpassed by the children of this world.

More particularly, worldly men discover more wisdom than believers, in the prosecution of their favourite objects, in that they pursue them with more ingenuity of contrivance. The dexterity of the steward, in this parable, is a specimen of the ingenuity which they often display. Some of them do not scruple to have recourse to fradulent practices, with a view of promoting their pecuniary advantage; and some of them expend more thought and genius in accomplishing and endeavouring to conceal their dishonest purposes, than would be sufficient, if virtuously directed, to raise them to deserved and honourable distinction. But, not to insist farther on so black an exhibition as this-for there are many men of the world who would spurn the idea of such dishonesty and treachery-it is sufficient for our purpose, to remark the deep thought the children of this world bestow on their favourite objects, and the ingenious plans they lay down for their accomplishment. They spare no pains to understand the subjects, and they labour to excel in the theory of them, to make new discoveries, and to proceed in the most sagacious way. How expert are they in acquiring gain! How dexterous at warding off temporal evils altogether, and alleviating them when they come, and putting an end to them as soon as possible! It is true that some of their speculations prove ruinous; yet still, they deserve the character of much skill, on the whole. But, the chil* See Gen. vi. 9, xxxvii. 2.

dren of light are far from being, in general, so considerate and ingenious in their schemes for the spiritual good of themselves and others. With the full light of the Word of God before them, they do not study it so intensely as others study the arts and sciences of life. They are satisfied with confused and inaccurate views of doctrines and duties. They too often neglect to form sensible plans for private devotion, growth in grace, family religion, and public usefulness. Too often their well-meant endeavours to do good are frustrated, from radical defects in their schemes, want of discrimination of the character of others, or rashness and intemperate zeal in themselves. The most favourable opportunities are often allowed to pass by unimproved; and very serious spiritual losses are sustained, through their inconsideration and mistakes.

Further, the children of this world are wiser than the children of light, as they pursue their objects with more union. The world has its party and its cause, as well as the true Church; and there is often to be seen united effort in the former, and disunion in the latter. Not that the principles of worldly and irreligious men tend to promote harmony, or that they are always united in fact: on the contrary, a system of error must, on the whole, produce contention, as a system of truth must, on the whole, produce peace. But still, there is often a surprising union among the worldly; and, however they may differ from each other on most other points, they are very generally united to oppose the truth, to bear down those who most plainly live under its influence, and to support each other in their unhallowed maxims and habits. This is very wise in them, such wisdom as it is: it is the true way to support their cause, for, a house divided against itself cannot stand. The children of light, however, are often not so wise to perceive the importance of being united to support each other, and to forward the cause of God in the world. Little differences and petty jealousies too often prevail to make them shy of each other, and even to make them attack each other, and mar each other's comfort and usefulness. This ought not so to be. “If ye bite and devour one another," says the apostle, "take heed that ye be not consumed one of another."

Again, the children of this world are, in their generation, wiser than the children of light, as they pursue their objects with greater earnestness. Having made choice of their