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obliged the kings of Wales, Ireland, and the Isle of Man to do him homage. Ancient historians, tell us, that this prince, keeping his court at Chester, obliged Hennadius, king of Scotland, Malcolm, king of Northumberland, Macore, king of Man and the Isles, with all the princes of Wales, eight in the whole, to row him in a barge, himself at the helm, down the river Dee, to visit the monastery of St. John the Baptist.

Chester, after the Conquest, became the seat of the great earldom of Hugh Lupus. For two or three centuries after the Conquest, it was made the rendezvous of troops, employed in the Welsh expeditions, and here Edward I. required the homage of Llewellyn, prince of Wales, in 1275, the refusal of which ended in his ruin. The Norman earls invested Chester with great privileges, which were confirmed by Henry III. in whose reign its government first assumed the form of a corporation.

ECCLESIASTICAL NOTICES Of Chester. Chester is represented by many authors as having received Christianity from the colleagues of the popish missionary Austin, at the commencement of the seventh century, and that before the end of that century it became the seat of a bishop. This, however, is erroneous; for before the time of Austin, Christianity, in a much purer form than it was preached by that zealous papist, was possessed by many in the vicinity of Chester, and most probably in that city; for at that period no religious establishment in Britain, was equal in fame for Christian knowledge and piety, to the celebrated monastery at Bangor. Dinotte, the president of that religious establishment, being required by Austin to submit to his impositions, in conformity with the customs of Rome, declined, for which the haughty Italian, who insisted on being acknowledged as archbishop, exclaimed with indignation, "Since you refuse to accept of peace with your brethren, you shall have war with enemies; and since you will not preach the word of life to them whom you ought, you shall suffer by their hands the revenge of death."-[Fox's Acts and Monuments, vol. i. p. 152.]

Twelve hundred of the Christian monks of Bangor were massacred a few years afterwards, and their religious house destroyed, fulfilling the dreadful denunciation; the guilt of which some charge upon Austin. Bishop Jewel, having referred to many ancient writers on the subject, concludes by saying, "Hereby it appeareth that this Augustin not only enkindled this cruel war, but was also alive and present in the army."

Chester cathedral is situated on the east side of North-gate-street. It was originally a nunnery, founded by Walpherus, king of the Mercians, for his daughter St. Werburgh, to whom it is dedicated. It subsequently became the abby church of a monastery of Benedictines, founded by the great Norman earl, Hugh Lupus, with the revenues of which, at the dissolution, Henry VIII. endowed the cathedral, for the maintainance of a dean, six prebendaries, six minor canons, and other officers. The cathedral is a spacious irregular building, formed of the red stone of the county, and, with the exception of a few fragments, appears to have been built in the reigns of Henry VI., Henry VII., and Henry VIII. The tower, which is 127 feet high, springs from four handsome pillars, and the western front is deemed very handsome. The choir is neat, and the bishop's throne, which is formed of the ancient shrine of St. Werburgh, is richly ornamented. Behind the choir is St. Mary's chapel, in the north aisle of which is a tomb, which tradition asserts is that of Henry IV.

emperor of Germany, who, after having been degraded by pope Hildebrand, or, as he is called, Gregory VII., in 1077, died in exile at Chester.

The two transepts of the cathedral are very dissimilar, and the north one, which is very large, is dedicated to St. Oswald, and forms the parish church of that name. The ancient chapter-house stands in the eastern walk of the cloister; it is a noble hall, of grand dimensions, the admiration of all the antiquaries who behold it, and was erected by Randolph, the first earl of Chester.

Chester is divided into nine parishes, each having a church, St. Bridget's, St. Martin's, St. Michael's, St. Olave's, St. Peter's, St. Oswald's, St. Mary's, St. John's, and Holy Trinity.

Besides these churches, there are many chapels of the Dissenters, particularly of the Welsh Calvinistic Methodists, Wesleyan Methodists, Independents, Countess of Huntingdon's, Baptists, Quakers, Roman Catholics, and Unitarians.

Chester is distinguished by many public charities, including a Blue Coat Hospital for boys and girls; a diocesan school for 400 boys, under the patronage of the bishop; schools for 400 boys and as many girls, supported by the earl and countess of Grosvenor; besides Sunday-schools attached to most of the chapels of the Dissenters.

Chester had a population at the census of 1831, including 21,363 inhabitants.

COURSE OF A STUDY FOR A SUNDAY SCHOOL TEACHER, REPLY TO "C. H." “MR. EDITOR.—I should feel greatly obliged if you would recommend to me a proper course of studies to qualify me for the office of a Sunday-school Teacher. Your kindness in answering this request will confer a great favour on me, and probably many others of your readers among that great body of young persons in Great Britain. C. H."

"Teachers of others" are naturally expected to love learning, and it is equally natural to suppose that they continue to increase in it by prosecuting some valuable course of study. Sunday-school Teachers are expected to pursue learning, according to their diversified circumstances. Some persons, however, have thought that such require only the slenderest abilities and the most limited attainments; and so far as regards teaching the ignorant children of the poor merely to read the letters of the Bible, this opinion may be in a degree correct. But simply reading the Scriptures, is not now in general considered as the whole mechanical object contemplated by the instructors in Sunday-schools; especially those in which the teachers fully carry out the admirable system of Bible Classes.

in

of

Many of the teachers of this order are persons a sound comprehension, and practical acquaintance with Christianity, and in other respects of improved and cultivated minds. That they might be more extensively and more generally improved cannot be doubted; and while replying to our worthy corre spondent, "C. H.," we shall give attention to the subject with a view to others, who may desire to pursue a course of mental improvement.

First, "C. H." it is presumed, possesses a deep sense of the importance of an experimental and saving knowledge of Christianity. PERSONAL PIETY is the first and principal qualification for a Sundayschool Teacher; and its influence should be seen by others in the habitual disposition, governing and sanctifying the passions, the affections, and the

whole temper. Sunday-school Teachers should be remarked for their decision, firmness, and gravity; in opposition to a fickle, volatile, trifling course. An irregular attendance at school, and a capricious, ungoverned temper in teachers, have a most pernicious influence upon the children in schools: but an exemplary conduct is indispensably requisite from their profession of the Gospel. But they should, at the same time, be equally remarkable for meekness, gentleness, condescension, and benevolence, exhibiting all the dispositions commended to believers, as "the fruit of the Spirit" (Gal. v. 22, 23): and let no one imagine that because he may be, in some degree, deficient in these, that this high possession is unattainable. Every one may acquire all that is recommended by the apostle, by a humble, diligent waiting upon God, praying for and depending on the promised grace of the Holy Spirit.

Secondly. SUNDAY-SCHOOL DIRECTORIES Should be carefully perused. Of these there are several of great practical value, which ought to be read by every one who desires to discharge the duties of his office, as a Sunday-school Teacher, with credit, honour, and usefulness, particularly the following:

James's Sunday-school Teacher's Guide, 2s.
Lloyd's Teacher's Manual, 2s.

Thirdly. THE Evidences of CHRISTIANITY. Sunday-school Teachers should be well acquainted with the grounds of their most holy faith; and, therefore, they should read on the principal evidences of Christianity. Beyond all question, the Bible alone contains, in its sublime doctrines, its holy precepts, and its gracious revelations, satisfactory evidences of its divinity; and especially to the individual who cordially believes its renovating and saving truths: so that, as the inspired apostle declares, "He that believeth on the Son of God hath the witness in himself" (1 John v. 10). Nevertheless, the various evidences of Christianity, as they are stated and illustrated in many popular treatises, cannot be considered without the most delightful consolation to a pious mind. The following works on this subject may be read with great benefit by young persons or Sunday-school Teachers:

Divine Origin of Christianity, by Religious Tract
Society, 1s. 6d.

Timpson's Christian Directory, 2s.

Dr. Bogue's Divine Authority of the New Testament, 2s.

Dr. Paley's Evidences of Christianity, about 5s. Many of the wisest and best of our eminent Christian pastors have considered this branch of study to be the most efficient means of enlarging, sharpening, and improving the mind; and that it deserves the most devoted attention, as it affords much light on many parts of Holy Scripture, and striking illustrations of the history of the church of God.

Fourthly. BIBLICAL KNOWLEDGE is a branch of study indispensable to an efficient Sunday-school Teacher. Every one, therefore, should regard all works that are well adapted to afford explanation, and illustrations of the blessed Word of God. Among the most accessible and valuable to Sunday-school Teachers are the following:

The Companion to the Bible, 38.
Gurney's Dictionary of the Bible, 5s.
Horne's Compendious Introduction to the Scrip-
tures, 98.

Commentary on the Bible, chiefly from Henry and
Scott, in 6 vols. Il. 4s.

Fifthly. CHURCH HISTORY is a subject of incalculable importance to Sunday-school Teachers, though this appears to have been far less regarded than its merits demands. Many, if not most persons, and

not a few Christian ministers, seem to forget that church history is the subject of the Bible-the form in which God has graciously been pleased to reveal his will to mankind. For out of the sixty-six books, which compose our Bible, twenty-two, or one third of the whole, and those generally the largest, are wholly devoted to this important subject. Besides, most of the other books are full of historical details of the condition and events of the church of God. But events of the most instructive and delightful character have occurred under Divine Providence, during the eighteen hundred years which have elapsed since the inspired records were completed, and these events the subjects of the Divine prophecy: every one, therefore, especially desirous of understanding the wonderful occurrences of the past eighteen centuries, and more particularly the cheering events of the last half century, in connexion with the delightful prospects of the future, should diligently and cheerfully study the subject of church history. Valuable works on this branch of study, and most accessible to, and adapted for, Sunday-school Teachers, are the following:

Timpson's Church History through All Ages, from the first promise of a Saviour to the year 1830, one thick vol. 12mo., 7s.

History of the Church of Scotland to the year 1826., 2 vols. 18mo., 9s.

Mosheim's Ecclesiastical History, 6 vols. 8vo., about 17. 10s.

Church History, by the Religious Tract Society, to about the year 1550, 6 vols. 12mo. 11. 4s. This work is an abridgment of Milner's, with some additions; but it scarcely refers to the Reformation in England.

Sixthly. RELIGIOUS BIOGRAPHY. This is a branch of study which ought by no means to be omitted; as the recorded memoirs of the exemplary good, and eminently useful in the church of God, cannot be read without a powerful influence on the minds of pious young persons. The Religious Tract Society has published a most valuable series of Biography; and every Sunday-school Teacher should read their memoir of Harlan Page, price 1s. 6d.

Seventhly. PRACTICAL DIVINITY. This is a branch of study which ought not to be neglected; as it is directly adapted not only to illustrate the Scriptures, but to keep alive and cherish a spirit of vigorous piety in the soul. Among works of this class, the following may be read with great interest :

Dr. Doddridge's Rise and Progress of Religion,

1s. 6d.

Serle's Reflections, 1s. 6d.

Pike's Guide for the Young Disciples, 2s. 6d.
Dr. Owen on the CXXXth Psalm, 3s.

Eighthly. A SPIRIT OF PIETY should be studied and cherished above every thing, and in every thing; this will be the best-as it is an indispensable qualification for an efficient Sunday-school Teacher. And while a young person is pursuing any branch of study, this state of mind will essentially contribute to secure success. Prayer should ever accompany the disciple of Christ in every study. In answer to prayer, God will graciously pour down the blessings of his grace, and the illuminating and sanctifying influences of his own good Spirit.

Young persons pursuing their studies while neglecting this spirit of piety, may indeed succeed in attaining a considerable measure of knowledge: but such success is invariably attended with some radical error and departure of the mind from God. Most of the grievous errors which, from age to age, have afflicted the church and disfigured Christianity, have originated with undevout and irreligious minds

Devout dependance upon God is the only state of mental safety in pursuing the paths of learning: every one, therefore, who would succeed in his laudable pursuit of acquiring knowledge, should humbly and constantly look up to God his Saviour, "in whom are hid all the treasures of wisdom and knowledge" (Col. ii. 3), imploring the illuminating and sanctifying influences of his promised Spirit!

MY SCRAP BOOK.

LEAF XCVIII.

"The Bee that wanders, and sips from every flower, disposes what she has gathered into her cells."-SENECA. MR. HARDCASTLE'S LETTERS FROM

PRISON.

Concluded from page 390.

LETTER XX.

11 M. 8. 167%. THESE for my beloved friends the members and auditors of the congregation yet (notwithstanding evil men's malice) through God's goodness meeting in Broadmead.

If

If religion and worship were a human constitution, and that there was no expectation of any other recompence or penalty but what human favour and power could bestow or inflict, then it would be the most rational thing, the most prudent course, to square our practice therein according to men's dictates and precepts, and not by any non-conformity to their rules run the hazard either of losing what we have got, or of not getting more, by our compliance and conformity. the principles from which, the ends for which, the spirit by which we act, and the power through which, be all of them divine and supernatural; then I conclude that it is highly rational, and extremely suitable, and agreeable, that we keep the path of duty, according to the direction of gospel-enlightened consciences, depending upon the faithfulness, and power, and wisdom of God, in all simplicity, purity, self-denial, humility, courage, and constancy, and take no notice of, nor have solicitous and anxious consideration, and hesitation

1. About the inventions, impositions, commandments, reproaches, and persecutions of wicked and unreasonable men.

2. The wisdom and policy of flesh and blood. 3. The persuasion of friends and relations. 4. The insinuating arguments of saints and professors-or

5. The supposed inconvenience of holding on in a plain and public way of gospel worship.

If any scruple of conscience arise, presently let us ask ourselves in all sincerity and uprightness

1. Which way will most honour God, and advance his name.

2. By which means will the adversary be most convinced and weakened, or hardened and encouraged.

3. Which will tend most to the edifying, confirming, and strengthening the saints.

4. What will be most for the credit and honour of the gospel to the saints abroad, where the report shall come.

5. Which course would I take if I were presently to give up my account to God.

6. What should I do if the cross and suffering were not in the way.

7. Whether is it gospel to shun a plain way merely

for the avoiding of the cross, of what nature soever it be.

In doubtful cases its the rule of prudence to choose the safer side, and suspect that part which interest, and flesh and blood side with. If I go this way, I may sin; but if I go the other way, I am sure I do not sin. Better fall forward than backward.

LETTER XXI.

11 M. 14. 1678. [No Extracts.]

LETTER XXII.

Dearly Beloved and longed for.

11 M. 22. 167%.

I am now coming to a period of conversing with you by writing. I hope the next time, through your prayers and the supply of the Spirit of Jesus, to deliver the mind and message of Jehovah unto you by speaking. For a close therefore to the discourse about faith, I shall a little take into consideration that excellent and full phrase, recorded Rom, xvi. 26. "The obedience of Faith." And now,

my dearly beloved, should not we pray fervently that we may not be deceived with a counterfeit instead of a true faith? The Lord write all these characters upon our hearts, or else it were better they had been never writ on paper, for they will be evidences and witnesses against us upon record. We have been above 12 months closely persecuted. We have great cause both of humiliation and thanksgiving. Of the former, that our sins should provoke the Lord to permit it and lengthen it out so much; that we have got no more advantage by our affliction; our dross and corruption no more purged away; that we have not followed the Lord in this suffering path with more cheerfulness and gladness, but have been under so many faintings, and fears, and doubtings, and perplexing thoughts. That we have engaged the enemies of God too much in our own strength, and have not made more use of gospel weapons in this spiritual warfare.

Ground likewise we have of much thanksgiving; that we are yet alive, that we are not given up to the will of our enemies, though we have been in their hands; that the Lord has helped in us in any degree or measure to bear a testimony to his ways and worship; that we have not fallen down before our adversaries; that the gospel hath not lost, but gotten ground by our sufferings. Beloved, this is now a season of suffering; this season may be quickly over; let us be willing to honour the Lord in that way he would have us. Let us not cross the method and course of divine pleasure; let us follow and observe the vein of the cross as far it goes, and not make a peace for ourselves by such means as God would not have us use, and before he thinks it good for us. When tranquillity and liberty shall be best for us, we shall quickly have it; the providence of God will quickly make all fair weather. In the mean time let us bless God for any mitigation, any relaxation, any intervals of calmness; but whilst the wind sits in the quarter where it does, let us not promise ourselves a total immunity from trouble; and therefore let us keep the plain even path wherein we have met with and may still promise ourselves the Lord's presence and assistance. But if we once deviate through the insinuations of carnal reason and prudence, though but in a circumstance, we know not where we may stop, and whether we may not be left to be weakened and bewildered by our own councils, besides losing the efficacy of all our past sufferings. None can be more desirous to avoid trouble than myself; but I dare not sin against conscience to procure ease, and safety, and freedom for

the outward man. I shall conclude with a quotation out of "The Call to Archippus," written by a Nonconformist Minister, stirring up his brethren to preach publicly, though persecutions, and fines, and imprisonment lay in the way. "Hath Christ suffered for us (saith he) both as our surety, and as our pattern, and have we such a cloud of martyrs that have so stoutly led the van, and shall we shift of (or shuffle in) our work for fear of persecution? View the encouraging promises which Christ hath made to sufferers for his name. Are not these the very things we have over and over preached and pressed on our people, and shall we make them believe by our flinching, our hitching, palliating, daubing, and compounding, merely to avoid the cross, that these things were not so? Are these things true, or are they not? If not, why have we taught them? If they be, why do not we live up to them? O that we did but act as if ourselves had believed in what we have preached. Will it not be a real confutation of what we have taught concerning the blessed advantage and glory of the cross, if we, when put to it, shall decline the cross, notwithstanding all the blessedness we made people believe we thought to be in it. God forbid that we should tempt men to atheism and infidelity, and make them believe there is no more in preaching, no more in promises, than a flourishing talk." Thus far that worthy minister, and much more to the same effect. Pray earnestly for me that I may come to you again in public in the fulness of the blessing of the gospel, and that, if it be the good pleasure of God, an effectual door of liberty may opened: however, that we may be fitted and prepared for whatever dispensation the Lord in his way, work, and wisdom, shall be pleased to bring us under.

be

[The latter part of this letter is lost from the original MS.]

S. J. B*****.

GUIDE TO THE BIBLE CLASS.

BY THE AUTHOR OF THE “ COMPANION TO THE BIBLE. " Continued from page 382.

CHAPTER X.-Religion of the Bible. Levitical Dispensation.

Teacher. Now I suppose you are prepared to proceed with our conversation about the Levitical dispensation of religion.

Scholar. Yes, indeed; I have been wishing for the Sabbath to come, that we might begin the religion of the Israelites and Jews.

Teacher. You know, I believe, who the people were that are called Levites.

Scholar. The Levites were the priests of the Israelites.

Teacher. All the Levites belonged to the services of the priesthood: yet only part of the Levites, those of the family of Aaron, were properly the priests of Israel. But why were they called Levites?

Scholar. The Levites were so called because they were all of the tribe of Levi, one of the twelve sons of Jacob.

Teacher. Can you tell how the Levites became appointed to the priesthood of Israel?

Scholar. I suppose it was Moses that appointed them; because he was a Levite.

Teacher. Moses certainly was a Levite; and when he was sent by the LORD to deliver Israel from Egypt, God appointed his brother Aaron to assist him in his mission to Pharaoh, and afterwards to be the first high-priest of Israel.

Scholar. But I thought that all the Levites were priests as well as Aaron.

Teacher. The Levites were not properly priests, though they were taken into the special service of God, instead of the eldest sons of all the families of Israel for all the eldest sons were priests in their own families among the patriarchs.

Scholar. I should be glad for you to inform me all about the appointment of the Levites.

Teacher. The history of their appointment to the service of God is remarkable. You remember that, when God by an angel destroyed all the first-born of the wicked Egyptians, the first-born of the Israelites, who had kept the passover, were spared; therefore, the LORD claimed them for his sacred service, and spake unto Moses, saying, “ Sanctify unto me all the first-born among the children of Israel, both of man, and beast; it is mine" (Exod. xiii. 2). The number of male persons was found to be 22,000 above a month old.

Scholar. I never before noticed any thing of the appointment of the Levites.

Teacher. Most likely; this knowledge was not to be expected from such a little boy. I suppose also that you have not remarked the account of the ordination of the Levites to the service of God: read now the manner of that ceremony, as recorded in the eighth chapter of Numbers, from the verses which are marked in my Bible.

Scholar. "And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: and thou shalt bring the Levites before the Lord: and the children of Israel shall put their hands upon the Levites and Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD. And the Levites shall lay their hands upon the heads of the (two) bullocks: and thou shalt offer the one for a sin-offering, and the other for a burnt-offering unto the LORD, to make an atonement for the Levites. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD. For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the first-born of alf the chil dren of Israel, have I taken them unto me. And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children in the tabernacle of the congregation, and to make an atonement for the children of Israel; that there be no plague among the children of Ísrael, when the children of Israel come nigh unto the sanctuary" (Num. viii. 9—13, 16, 19).

Teacher. It will be much for your profit in reading the Bible always to remember this ordination of the Levites to the service of God.

Scholar. Though I never read this before, I think I shall never forget it: but what was the Levitical religion?

Teacher. The Levitical religion was the same in substance as that of the patriarchs, Adam, Noah, Abraham and Job, but with various new institutions and laws, which are described in the books of Moses, written while the Israelites were trained as a nation in the desert of Arabia, before their entrance into the land of Canaan.

Scholar. What were the written laws which Moses gave to the Israelites ?

Teacher. Moses gave first the moral law of the ten commandments, which God himself delivered from Mount Sinai (Exod. xx. 1—18) and wrote on two

tables of stone: besides various other laws, relating to the government of the nation, the welfare of the people, and the ordinances of the worship of God.

Scholar. Where can I read about all the laws given by Moses ?

Teacher. They are contained in the books of Exodus, Leviticus, Numbers, and Deuteronomy.

Scholar. Genesis also, I believe, is one of the books of Moses.

Teacher. Genesis certainly was written by Moses: you will perceive, however, that it is not properly a book of laws. That most ancient book was mercifully designed as a history of the creation of the world; of the origin of the sinfulness, misery, and mortality of mankind; of the beginning of nations, of the diversity of languages, and of the universalĺ and righteous providence of God, especially in relation to the pious patriarchs and the people of Israel. We and all mankind should have been in

distressing ignorance of these most important things without their history in the book of Genesis.

Scholar. From your instructions I now perceive clearly what a blessing to us is that first book of Moses.

Teacher. You ought to regard the book of Genesis especially on account of its information concerning the existence, perfections, and providence of God, which constitute the foundation of all religion. Scholar. What were the principal ceremonies of religion appointed by Moses?

Teacher. Various ceremonies prescribed by Moses, regarded the rights of property, and the general welfare of the nation of Israel: but the chief Levitical ceremonies related to the passover, the daily sacrifices, the annual atonement, and the priesthood.

Scholar. I recollect that the book of Exodus relates the beginning of the passover, when the destroying angel passed over the Israelites, to kill the first-born of the Egyptians.

Teacher. You recollect rightly: the passover was appointed to be observed as a religious festival throughout all generations of the Israelites, in commemoration of their glorious deliverance from cruel oppression in Egypt. When you have leisure, read again the first twelve chapters of Exodus.

To be continued.

ILLUSTRATION OF THE PARABLE OF THE "UNJUST STEWARD." (LUKE XVI. 1-9.) SUNDAY-SCHOOL Teachers are an important body, including in their number, probably 150,000 persons, a very large proportion of our moral and religious youth in the middle and working classes, much of the hope of Great Britain. Their improvement has especially been contemplated in the Christian's Penny Magazine. It has been our object, therefore, to encourage their inquiries in relation to any subjects which regard their spiritual edification; and in this respect we have the highest satisfaction in the assurance that "our labours have not been in vain in the Lord."

"J. M. a Bermondsey Sabbath-school Teacher," and those especially who cherish his modest and truly Christian spirit, are invited to command our best services in promoting their benevolent and noble objects. His request for a solution and explanation of the parable of the " Unjust Steward," shall be given, in the hope of its enabling him "fully to understand" the design of our Lord, and happily to fulfil his engagement in his work and labour of love."

Our blessed Lord, in this parable, had a special regard to the covetousness and hypocrisy of the

| Pharisees; we give, therefore, the admirable translation and paraphrase of the paragraph by Dr. Doddridge.

"Our Lord then spake another parable, by which he intended to convince his hearers of the necessity of making a right use of their worldly enjoyments; and, having before rebuked the Pharisees for their envious and uncharitable temper, he said also to his disciples that were about him, There was a certain rich man who had a steward in whom he had long put great confidence: and he was at last accused to him, as having wasted his goods which had been intrusted to his care. And calling him, he said unto him, What is this strange account that I hear of thee? Can it be true that thou hast acted so unjust and base a part? Give an immediate and exact account of thine administration and management in this office; for thou canst be no longer steward with any honour to thyself or satisfaction to me, while thou continuest under such imputations and suspicions as

these.

"And upon this, as might be well imagined, the steward was much alarmed, and said within himself, in the reasonings of his own mind, What shall I do in this unhappy situation of my affairs? for my lord is taking away my stewardship, and with it I shall lose my subsistence. I am not able to dig, or to apply myself to any other laborious work of husbandry; nor can I expect, under this load of infamy, to be trusted by another in the business I have been accustomed to; [and] I am utterly ashamed to beg my bread, after having lived so handsomely in the world thus long. And, after a pause, he added, I have at length bethought myself, and now know what I will do; an expedient offers itself to my mind by which I may secure myself friends, so that when I am removed from my office, they may receive me into their houses.

66

And, in pursuance of this scheme, having called every one of his lord's debtors to him whom he could hope to oblige by so fraudulent a proposal, he determined to lower the several articles in his book which stood chargeable to the account of each, and said, for instance, to the first, How much owest thou to my lord? And he said, An hundred baths of oil. And he said to him, Take thy bill in which thou hast acknowledged the receipt of it, and sit down directly and write another, in which thou shalt acknowledge the receipt of but fifty, and I will alter my book agreeably to that. Then he said to another, And how much dost thou owe? And he said, An hundred homers of wheat. And he says to him, Take thy bill back and write down an acknowledgement of but fourscore; and remember how easy I have made thine account.

"And when the master heard of it, though he could not but be sensible that it was an act of great injustice, yet he praised the unjust steward, as having done prudently however, and found out an artful expedient for his subsistence, by making friends who might shelter him for the present, and perhaps recommend him to some new trust, in hopes of sharing again in the spoils of his dishonesty. And thus, said the blessed Jesus, when he had concluded the parable, the children of this world are wiser in their way and generation, that is, they generally act a more prudent part with respect to their secular interests, than even those who may be called the children of light, or than good men themselves, who are enlightened by God to see where their true happiness lies, do with respect to theirs, which are so much more important (compare John xii. 36; 1 Thess. v. 5, Eph. v. 8); for they seldom appear so thoughtful and active in the great concerns of reli

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