the sight of God." The man who is not dealing honestly with the gold and silver of this world, can never be one who has true riches in heaven. "If ye have not been faithfal in that which is another man's, who shall give you that which is your own ? "
The doctrine laid down by our Lord in this place, deserves most serious consideration in the present day. An idea appears to prevail in some men's minds, that true reHgion may be separated from common honesty, and that soundness about matters of doctrine may cover over swindling and cheating in matters of practice ! Against this wretched idea our Lord's words were a plain protest. Against this idea let us watch and be on our guard. Let us contend earnestly for the glorious doctrines of salvation by grace, and justification by faith. But let us never allow ourselves to suppose that true re- ligion sanctions any trifling with the second table of the law. Let us never forget fw a moment, that true faith will always be known by its fruits. We may be very sore that where there is no honesty, there is no grace.
Notes. Lukb XVI. 1—12.
1. — {And he said, ..to his disciples.] - The parable of the unjust steward is notorioasly full >of difficulties. The curious diversity of the explanations of it w^hich have been given is sufficient to prove this. These who wish to examine some of these explana- tions ful1y» will find them in Trench on Parables. I can only Imefly refer to them.
Pearce thinks that the " rich man " means God, and that every man is His steward.
Schleiermacher thinks that the rich man represents the Bo- mans, the steward the publicans, and the deotor the Jewish BAtion, — and that our Lord's object was to vindicate the public- ans, and prove their kindness to their countrymen.
Anselm and others, think that the rich man means Ood, and