e of the theological school whose influence is
happily dying away, but which survives in out-of-the-way places to an
extent little dreamed of still, we may fairly entertain the question,
whether, if it were flashed suddenly on their souls that they, the
theologians, were doomed by the Divine decree to everlasting anguish,
their rest in the inscrutable Sovereignty would be so calm, and their
contentment so assured. For thinkers of this school, of course, such a
parable as this presents no sort of difficulty. A penny more or less
would not be likely to stagger them, when the gift of heaven or the doom
of hell raise no question as to the equity of the Divine decrees. But
with the great multitude of Christian thinkers the parable has been the
source of much grievous perplexity, as the manifold explanations amply
prove. The question is, in which verse of the parable are we to find the
key to it? "Unto this last will I give, even as unto thee," states the
problem. Is the solution to be found in the body of the parable, or must
we seek it outside in a general study of the ways of God?

There can be no question, I think, that the broad bearing of the parable
is on the impending revolution in the visible Divine kingdom, whereby,
as the Saviour says, the kingdom of God was to be taken from the
Pharisees, and "given to a people bringing forth the fruits thereof." I
say advisedly, from the Pharisees; from the party which held the chief
influence and authority in the Church. Their influence, their
standing-ground, was utterly shattered by the Saviour's advent; the
kingdom passed visibly, absolutely, finally, out of the rule of their
hand. But there was never any question of its passing wholly from the
Jews; the Jews were never to be disowned. Paul earnestly, with intense
emphasis, asserts this, and makes it the basis of a long and profound
argument. "I say then, hath God cast away His people? God forbid. For I
also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
God hath not cast away His people, which He foreknew." (Rom. xi. 1, 2.)
The Jews, as such, were not cast away. We think all too slightly of the
strength of the Jewish element in the apostolic Church. And it is the
Jews--the people, not their leaders--who are in question here. They had
borne the burden and heat of the day; they had done the work--with what
result, well or ill, is not the point in debate. There is no idea of
their being dismissed without hono