hends the before hidden beauties of holiness, and draws the heart towards them, and detaches it from earth. It overcomes the world by presenting to the affections and hopes objects of inconceivably greater value. If these effects do not follow, it is a sure indication of disorder in the moral feelings. Where these are in consistent exercise, the illumination of faith is a calm and holy light, diffusing over the soul the cleanness of a divine fear. It is a light which reveals the face of its Beloved, brings near his love, imparts his image, and lays open the way to his very throne.

The agency of the Spirit and the operation of faith thus conspire to form the heart to the exercise of that charity, which is the fulfilling of the law. God is love, and the perfect Christian is love. This love, which is the distinguishing grace of the Christian, is also an important means of his advancement in holiness. It fulfils the whole law, because it respects aright the character, the claims, the sympathies of all beings. This is that principle which makes its possessor one in all,-so that when he is kind to others he is kind to himself; when he yields them obedience, he best secures his own authority; when he feeds and comforts them, he supplies his own wants, and binds up the broken members of his own body. This is that which makes service, freedom, and submission, empire ;—that "glorious liberty" in which the spirit runs the courses of time, collecting reward from hardship, performing offices at every turn, and gathering sweets from every object. This charity never faileth, but will attend the soul beyond the grave and into the heavenly world; and when faith and hope, the wings which bore our spirits thither, shall now cease, being no longer needed, charity shall still abide, and making us to partake more and more of the nature of God, will fill us with divine blessedness.

If all religions were arraigned at the bar of reason, as so many suspected criminals, would not this one, which furnishes means for the renovation of man, so adapted to the principles and wants of his nature, have a witness to the truth of its pretensions in its very judge? It finds man in a fallen condition; it makes provision for his recovery, both by presenting to his affections and hopes objects worthy of his regard, and furnishing the means by which he may be qualified to obtain and enjoy them.

ART. VI. A PRACTICAL EXPOSITION OF THE PARABLE OF THE LABOURERS IN THE VINEYARD.-Matt. xx. 1-15.

By Rev. THOMAS H. SKINNER, D. D.,

Bartlett Professor of Sacred Rhetoric, in the Theological Seminary,
Andover, Mass.

A REFERENCE to the circumstances which seem to have suggested this parable, will assist us in expounding it. Christ had been remarking, in a very serious manner, on the danger of riches, a striking exemplification of which had just occurred, in a wealthy young ruler's going sorrowfully away from him, upon discovering, under the light of his teaching, the incompatibility of the supreme love of wealth with the love of God. One of the Apostles, on hearing these unusual observations, seems to have congratulated himself and his brethren, that they were obnoxious to no danger from attachment to worldly things. "We have left all and followed thee, what shall we have therefore?" The reply of Jesus was in the highest degree encouraging to all who had renounced the world for his service. "Verily I say unto you, that ye who have followed me in the regeneration, when the Son of Man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel: and every man who hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life." But though no self-denial exercised on Christ's account shall pass unrewarded, it is a sentiment wholly inconsistent with the spirit of humble piety, that any rewards conferred by Him on mankind are properly merited by them, or that he is not perfectly free from all the restraints of strict justice, in dispensing his infinite favour; and to repel this sentiment, which is so apt to associate itself with our hopes of heavenly recompense, Christ subjoined to his promise of munificence to his self-renouncing followers, the very significant remark, so often repeated by him on other occasions, that many who are first shall be last, and the last shall be first. Nor did he now content himself with merely making this remark; he dwelt upon it at much length, and then reiterated it, that he might if possible fix it immoveably in the minds of his disciples. Our parable is altogether employed in its illus

tration. The design of this parable is to set this remark forth, in such a manner that no room might be left for either ignorance or contradiction. Not only is the parable connected with the remark by the word "for," but at its close, the remark is a second time introduced thus; "so"-that is, as illustrated by the parable,-"the last shall be first, and the first last; for many be called, but few chosen."

We therefore know the just scope and purpose of this parable. It is to state and defend this procedure of the divine administration, THE LAST SHALL BE FIRST, AND THE FIRST LAST. It is particularly as exemplified under the gospel, that it is now contemplated. It is as appertaining to "the kingdom of God," that our Saviour here considers it. His doctrine is, that in God's dealings with mankind, according to the gospel, the rule and discipline of Christ's empire, many who are last shall be first, and the first last:-many, first in the distributions of nature and providence, shall be last under the distributions of saving mercy; and on the other hand, many last in the former distributions, shall be first in the latter. This is the doctrine of the parable in its general form.

This doctrine is first stated, and then defended, in the parable: we shall consider both its statement and vindication.

I. The fact itself, that in God's dealings with mankind under the gospel, many who are last shall be first, and the first last, is thus presented in the parable.-A certain householder, or master of a family, would hire labourers into his vineyard. He accordingly went out early in the morning, and employed some; agreeing to give them a penny, the customary wages, for a day's work. Others he employed at nine o'clock, three hours after; promising them what should be right. Others he engaged at twelve o'clock; others at three; and others again not until five o'clock in the afternoon;-agreeing to give them all a reasonable price for their work. At the close of the day, he directed his steward to settle with the labourers, beginning with those who were hired last, and proceeding inversely until he came to the first. This was not all: every labourer received the same wages. They received a penny who had wrought but one hour; and they but a penny who had borne the burden and heat of the day. Such is the parabolic statement of the subject. Thus it is, that under the gospel, many who are first shall be last,

and the last first. As the labourers who had worked twelve full hours had to stand by, and see their fellows all settled with first, and paid more than their due; and when at last their turn came, were not paid on the same scale of generosity, but strictly according to a just agreement, and so received but a penny, the same that had been given to those who had been but a single hour in the vineyard;—so, in many cases, does God deal with men, according to the spirit and principles of the gospel.

Such is the instruction of the parable; let us now see how the matter stands in actual and constantly occurrent exemplification. How appears the doctrine before us, in the light of facts and experience? Many who are first shall be last, and the last first, so said our Saviour, and his word has been fulfilled in reference to the following particulars.

Rank, or condition of life. Persons on this account distinguished, are certainly among the first, but how often are these first last, and how often are the last in rank, first under the dispensations of saving grace. Few men of worldly distinction have part with Christians, and those who have, commonly fall far behind many an unnoticed believer, in all the excellencies and privileges of Christian character. When the great of this world become spiritually minded, their conversion is apt to be spoken of as a prodigy, and one hundredth part of some obscure widow's self-denial, would pass in them for unparalleled religion.

Wealth. The last here are sometimes first, and the first are commonly last. But few rich men ever become truly religious. It is affirmed in Scripture, and verified by fact, that the pursuit of riches is exceedingly incongenial with the pursuit of holiness. Men intent upon wealth, so involve themselves in worldly schemes and enterprizes, that thoughts of religion and eternity can scarcely find a welcome lodgement, for an hour, in their minds. And if rich men, or men seeking riches, do become Christians, they rarely attain to eminence in piety. Much more notice is taken of religion in rich men than in poor. A little religion passes for almost a wonder in a rich man. The man who with an income of ten thousand a year, gives fifties or hundreds at a time, in the cause of holy charity, has the praises of his liberality sounded through the land; yet a poor widow who contributes her daily sustenance, and fasts a day in consequence, though her contribution is only two mites, gives in the sight of God,

greater proof of liberality and piety, than all the wealthy of this world together, who after all their giving, have still an abundance in their hands. Most manifest is it, that the rich of this world, are commonly among the poorest in heavenly treasure. On the other hand, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to those who love him? There are, God be praised, illustrious exceptions; but in general, the first in respect to riches, are last, and the last, in this respect, are often first, in God's dealings with mankind for eternity.

Understanding, learning, and natural gifts and accomplishments. The oracles and princes of this world's wisdom, are generally last in the wisdom which cometh from above; and the weak and foolish of this world are often first. To philosophers, orators, poets, historians, statesmen, economists, the things of the Spirit of God, for the most part, are foolishness; while men of but common faculties and little cultivation, are refined and elevated into the very likeness of God, by what they discern of the excellency of those things. It suits the pleasure and purposes of the Almighty Sovereign to hide the things into which the angels desire to look, from the wise and prudent of the world, and to reveal them unto babes. Not many wise men after the flesh are partakers of the heavenly calling; but God hath chosen the foolish things of the world to confound the wise. In respect to understanding and learning, then, the last are often first, and the first last.

Religious advantages. Many with the best means of grace never come to repentance, but rather grow hopelessly confirmed in hardness of heart; while others with nothing but their Bibles, become accomplished and eminent Christians. Many congregations, with the ablest preaching and the best and most abundant privileges, increase only in worldliness and stupidity, while feeble and destitute churches, that hear a sermon but occasionally, may be refreshed with the visitations of God's reviving Spirit. Capernaum, Chorazin, and Bethsaida, the cities in which Christ did the most of his mighty works, are in the day of judgement, cast down to a deeper perdition than other places; while towns and villages in the ends of the earth, where some humble missionaries have been preaching the gospel with stammering tongues, rise to the highest spheres of everlasting blessedness. Religion, it is true, prevails commonly in proportion to the pains