and indifference with which it was treated by those to whom it was first made. The history of the early Church, as given in the Acts of the Apostles, records the fulfilment of the prophecy.

The dealings of God are, in their general scope, the same in all ages; to individuals, as well as to nations, there is with Him no variableness, neither shadow of turning.' And thus the parable teaches that worldly advantages, such as riches and pleasures, frequently prove a hindrance to the reception of the Gospel in the soul of man. For these have a tendency to make the things of time appear all-important; these engross the attention; these occupy the heart; these put on one side the prospect of eternity, and keep out of sight the real value of the riches of God's kingdom. Those who are rich, and easy, and comfortable, too often seem to think that they have nothing to do but to live respectably, and to enjoy themselves at their leisure; that if they devote any of their time, or wealth, or faculties, to God's service, they are conferring on him a great favour; that it is an act of condescension on their part to take an interest in spiritual matters, whether as concerning themselves or their brethren; they seem to fancy that they may excuse themselves from such service whenever they please; for that it is no slight patronage which they confer on the Gospel of Christ by attending to it at all.

God however is beholden to no man; he offers spiritual privileges to rich and poor as he sees good;

from both he expects in return the same willing, ready, and grateful service; from both he demands the same active devotion of all that they have to himself, and the same humble acknowledgment. of his favour and mercies. He can fill his household, the Church, with rich or with poor; his glory is equally set forth by the obedience of the one or the other. When the Marriage Supper of the Lamb is ready, and the guests are summoned, the selection of them will be made according to rules which do not square with this world's estimate of worth. And, whoever may be invited to partake of that feast, certain it is that none who have treated the offers of God with supercilious scorn, or easy indifference, or proud neglect, will be permitted to taste of his supper.

95

THE LOST SHEEP AND THE LOST PIECE OF MONEY.

LUKE XV. 4-10.

And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

HESE parables may be fitly considered together,

THE

as they contain the same lesson. The parable of the Lost Sheep is also given by St. Matthew, chap. xviii. 12, 13, in words almost identical with those of St. Luke. In St. Matthew's Gospel our Lord had been charging his disciples 'not to despise one of the little ones; for the Son of Man is come to save that which was lost.' And at the close of the parable he adds these words: Even so, it is not the will of your Father which is in heaven that one of these little ones should perish.'

The occasion upon which both the parables, as re

corded by St. Luke, were delivered, needs no explanation. The chapter begins, 'Then drew near unto Jesus all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners and eateth with them.' Upon this our Lord spake the two parables which immediately follow, together with the explanation attached to each.

4. In the wilderness. Not a barren desert; but a wide, untilled plain covered with grass, adapted for the pasture of sheep. In St. Matthew's record of the parable the expression is in the mountains.' So we read, St. John vi. 10, that 'there was much grass in the place,' which is called by St. Matthew 'a desert place.'

7. More than over ninety and nine just persons. This expression is not to be taken as literally true, but as a mode of speaking adapted to the ordinary feelings and language of men, who are wont to exhibit greater joy at the recovery of that which they had supposed to be lost than in the long-continued possession of that which is safe. We cannot suppose that the angels are subject to excesses of joy or of grief such as occupy men, or that they actually regard the sinner who has been reclaimed from the error of his ways with greater favour than the believer who has walked steadfastly in the path of consistent obedience.

Who need no repentance. This does not mean that they are absolutely just and sinless. Such can no man be. The expression denotes that true and lasting change of heart and of habits attained by those who have already repented, and who therefore need no

repentance,' in the strict and literal meaning of the term.

The parable of the Lost Piece of Money needs no comment; but the simple lesson to be drawn from it, and from the parable of the Lost Sheep, as recorded both by St. Matthew and St. Luke, is shortly expressed in the Saviour's own words, 'Likewise I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.' In these words did he rebuke the uncharitable exclusiveness of the Scribes and Pharisees, and pointed out to them the wide difference between their murmurings and the anxious joy of the angels in heaven; between their sullen selfishness, and the cheerful sympathy of the heavenly host; between the chilling discontent of men, and the open-armed tenderness of God. No sinners have wandered so far from God but that He will follow them with his love, and rejoice over them when they are brought back. And in this joy the angels of God, those attendant spirits who execute his pleasure, and 'minister to them who are heirs of salvation,' readily share. They, who are members of the blessed family above, rejoice that a single soul has been rescued from the company of the devil and his angels; they, as loyal subjects of the heavenly kingdom, congratulate each other that a rebel has been won back from the ranks of the enemy unto allegiance to the King of Righteousness. In this they do but reflect their divine Master's joy. No spoil is so precious in his sight; no triumph so glorious; no victory so dear,

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