SERMON VIII.

CONTRACTED VIEWS IN RELIGION.

LUKE XV. 29.

"Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends."

THERE is a general correspondence between this parable, and that in St. Matthew's gospel of the two sons whom their father bade go work in his vineyard; but they differ as regards the character of the professedly obedient son: in St. Matthew he says, "I go, sir, and went not;" in the parable before us he is of a far different class of Christians, though not without his faults. There is nothing to show that he is insincere in his profession, though in the text he complains in a very unseemly and foolish way. He bears a considerable resemblance to the labourers in the vineyard, who complained of their master; though they are treated with greater severity. The elder brother of the prodigal complained of his father's kindness towards the penitent; the labourers of the vineyard murmured against the good-man of the house for receiving and rewarding those who came late to his service as

liberally as themselves. They, however, spoke in selfishness and presumption; but he in perplexity, as it would appear, and distress of mind. Accordingly, he was comforted by his father, who graciously informed him of the reason of his acting as he had done. "Son, thou art ever with me," he says, "and all 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."

Now let us try to understand the feelings of the elder brother, and to apply the picture to the circumstances in which we find ourselves at present.

First, then, in the conduct of the father, there seemed, at first sight, an evident departure from the rules of fairness and justice. Here was a reprobate son received into his favour on the first stirrings of repentance. What was the use of serving him dutifully, if there were no difference in the end between the righteous and the wicked? This is what we feel and act upon in life constantly. In doing good to the poor, for instance, a chief object is to encourage industrious and provident habits; and it is evident we should hurt and disappoint the better sort, and defeat our object, if, after all, we did not take into account the difference of their conduct, though we promised to do so, but gave those who did not work nor save all the benefits granted to those who did. The elder brother's case, then, seemed a hard one; and that, even without supposing him to feel jealous, or to have unsuitable notions of his own importance and usefulness. Apply this to the case of religion, and it still holds good. At

first sight, the reception of the penitent sinner seems to interfere with the reward of the faithful servant of God. Just as the promise of pardon is abused by bad men to encourage themselves in sinning on, that grace may abound; so, on the other hand, it is misapprehended by the good, so as to dispirit them. For what is our great stay and consolation amid the perturbations of this world? The truth and justice of God. This is our one light in the midst of darkness. "He loveth righteousness, and hateth iniquity;" "just and right is He." Where else should we find rest for our foot all over the world? Consider in how mysterious a state all things are placed; the wicked are uppermost in power and name, and the righteous are subjected to bodily pain and mental suffering, as if they did not serve God. What a temptation is this to unbelief! The Psalmist felt it when he spoke of the prosperity of the wicked. Behold, these are the ungodly, who prosper in the world; they increase in riches. Verily I have cleansed my heart in vain, and washed my hands in innocency." It is to meet this difficulty that Almighty God has vouchsafed again and again to declare the unswerving rule of His government-favour to the obedient, punishment to the sinner; that there is "no respect of persons with Him;" that "the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him."2 Recollect how often this is declared in the book of Psalms. "The Lord knoweth the way of the righteous: but the way of the ungodly shall perish." "The righteous

1 Ps. lxxiii. 12, 13.

2 Rom. ii. 11; Ezek. xviii. 20.

Lord loveth righteousness; His countenance doth behold the upright." "With the merciful Thou wilt show Thyself merciful; with an upright man Thou wilt show Thyself upright. With the pure Thou wilt show Thyself pure; and with the froward Thou wilt show Thyself froward. For Thou wilt save the afflicted people; but wilt bring down high looks." "Many sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compass him about." "Do good, O Lord, unto those that be good."1 These declarations, and numberless others like them, are familiar to us all; and why, I say, so often made, except to give us that one fixed point for faith to rest upon, while all around us is changing and disappointing us? viz., that we are quite sure of peace in the end, bad as things may now look, if we do but follow the rule of conscience, avoid sin, and obey God. Hence, St. Paul tells us that "he that cometh to God, must believe that He is a rewarder of them that diligently seek Him."2 Accordingly, when we witness the inequalities of the present world, we comfort ourselves by reflecting that they will be put right in another.

Now the restoration of sinners seems to interfere with this confidence; it seems, at first sight, to put bad and good on a level. And the feeling it excites in the mind is expressed in the parable by the words of the text: "These many years do I serve Thee, neither transgressed I at any time Thy commandment,” yet I never have been welcomed and honoured with that peculiar joy which Thou showest towards the repentant 1 Ps. i. 6; xi. 7; xviii. 25-27; xxxii. 10; cxxv. 4. 2 Heb.

xi. 6.

sinner. This is the expression of an agitated mind, that fears lest it be cast back upon the wide world, to grope in the dark without a God to guide and encourage it in its course.

The condescending answer of the Father in the parable is most instructive. It sanctions the great truth, which seemed in jeopardy, that it is not the same thing in the end to obey or disobey, expressly telling us that the Christian penitent is not placed on a footing with those who have consistently served God from the first. "Son, thou art ever with Me, and all that I have is thine:" that is, why this sudden fear and distrust? can there be any misconception on thy part because I welcome thy brother? dost thou not yet understand Me? Surely thou hast known Me too long to suppose that thou canst lose by his gain. Thou art in My confidence. I do not make any outward display of kindness towards thee, for it is a thing to be taken for granted. We give praise and make professions to strangers, not to friends. Thou art My heir, all that I have is thine. "O thou of little faith, wherefore didst thou doubt?" Who could have thought that it were needful to tell to thee truths which thou hast heard all thy life long? Thou art ever with Me; and canst thou really grudge that I should, by one mere act of rejoicing, show My satisfaction at the sinner's recovery, and should console him with a promise of mercy, who, before he heard of it, was sinking down under the dread of deserved punishment? "It was meet that we should make merry and be glad," thou as well as thy Father.-Such is our merciful God's answer to His suspicious servants, who