companion :-"Oh, Mrs. S., that woman has taken sixpence, and she is worth thousands." They were quite right-the wretched woman was a miser, and "covetousness, which is idolatry 2," was her ruling passion through life. My remaining fact is of a more pleasing character, as it shows that wealth may become a blessing when turned to good account. A zealous missionary in Upper Canada writes thus to the Rev. W. J. D. Waddilove, of Beacon Grange, near Hexham :-"I established about four years ago a Sunday-school at Wilmot, and having some time after distributed some elementary books which you kindly sent me from England, one or two of them, with a Testament and a few tracts, fell into the hands of an Englishman named Crackle, who has settled there. Though totally illiterate and advanced in years, this father of a large family was determined to learn to read, and by assiduity after leaving off work he has accomplished it. Instead of this new desire of reading being an obstruction, or retarding his industry and agricultural pursuits, there is not a farmer within many miles of him who is becoming with equal celerity and success so happy and independent. As this pious woodsman, a few Sundays ago, was looking out of his window, he observed a cluster of ragged emigrants with half-naked children squatting near his gate, their leaden eyes and sunken cheeks bespoke them on the verge of disease from hunger and want. Crackle was just about to commence reading, and had selected the 41st Psalm, Blessed is he that considereth the poor:' this seemed to his pious mind a providential contingency, and 'the word was quick and powerful; he went at once to the scene of misery, and liberally distributed to these hungry creatures all the provisions he could procure." The missionary adds a few reflections on the importance of being scripturally informed, which seems best illustrated by the following texts: Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that 66 2 Col. iii. 5. I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord"." A PARAPHRASE ON JOB iv. 13. C. S. Worms of corruption's birth, in death how soon to close! From eve to morn they die and pass away Does not their boasted excellency fade With men expiring-with their bodies laid? Children of folly, from the early womb Like fools they live-like fools they find their tomb." THE GOSPEL FEAST. A Sermon on Matt. xxii. 2—10. S. B. THIS portion of Holy Scripture is taken from that class of our Lord's parables, the imagery of which has evidently a double reference; to the Jew first, and also to the Gentile. It presents to us in language highly figurative, but of plainest meaning, a summary account of Israel called, but refusing; chosen, but rejected: chosen and preferred under the covenant of God with Abraham: called, indeed, with much various and gracious importunity to the fulness of the blessings of the Gospel of Christ; but at length left to the curse, seeing they obstinately refused the blessing: cast off and rejected of necessity, in that they rejected the counsel of God 3 Jer. ix. 23, 24. against themselves. Then follows, in the course of the parable, a striking reference to the calling of the Gentiles, who, like strangers and aliens from the covenants of promise, had been hitherto without hope and without God in the world. At length the Gospel feast is represented as furnished with guests. These form together the visible Church of Christ; among whom, however, the eye of the Great Searcher of hearts is continually discovering and condemning the falsehood of hypocrisy and the deformity of hidden unrighteousness. My brethren, "if our heart condemn us, God is greater than our heart, and knoweth all things." As, however, the awful instance of the offensive guest will not come under our present consideration, I enter at once on the former portion of the parable; and may God's great and good Spirit seal upon our hearts the full instruction it is calculated to convey. I. The Gospel dispensation is a rich feast prepared for a famishing world. This truth is chiefly conveyed in the terms of the invitation, so graciously pressed upon those who had even refused to come. In the Gospel of St. Luke the same provision is called "a great supper." Nor is this style of illustration confined to the New Testament. In the book of Proverbs, ix. 1-5, we have a most impressive invitation to the feast of heavenly wisdom. Such also is the language of Christ, awaking His Church to the call of His grace, in Cant. v. 1: "Eat, O friends; drink, yea, drink abundantly, O beloved." Also, that famous prophecy of Is. xxv. 6, which is daily fulfilled in the blessed experience of all true pensioners on the bounty of Divine grace: "And in this mountain shall the Lord of Hosts make unto all people a feast of fat things; a feast of wines on the lees; of fat things full of marrow; of wines on the lees well refined." And when we add to these examples the happy welcome of the returning prodigal, we may surely understand at once that there is provided in the Gospel a rich banquet, well suited to the necessities of its freely-welcome guests. And now let us fix our immediate and admiring regard on the Chief of the flock slain for this festival; 4 Ver. 4. and in doing this, we look not on the sacrificial feasts of the ceremonial law, as though any sustenance to the soul resulted from them. We cannot imagine that the lamb of the Jewish passover fed the soul of the true Israelite more than any other food which perisheth in the using. Such institutions were only types and sha dows of good things to come. Behold, then, the Lamb of God! "Christ our passover is sacrificed for us, therefore let us keep the feast." He is the origin and sustenance of our life; and out of His fulness, by prayer and faith we may all receive. II. The Gospel dispensation is a royal feast. This also is expressed in the parable. It is a King, then, who makes the Gospel feast; yes, the King of kings! "The kingdom of heaven!" that is, the method which God hath adopted for bringing back to their allegiance a revolted world. Hence Divine influence in the Church collectively, or in individual believers, is emphatically called in Scripture "the reign of grace"." Not only, therefore, as the Supreme Governor and Lord of all worlds do we acknowledge God to be our King, but, moreover, with a special reference to that more than royal bounty manifested in the inestimable preciousness of the Gospel gift. Nature, my brethren, with all her prolific power, in vain spreads a table for the hungry soul. Her golden mines, her jewel treasures, are all dross and valueless when you would mention a price for the bread of life. Behold, then, the King of grace calls us to His table. It is prepared and furnished in a wilderness. It borrows nothing from all the universe around (essentially different in this respect from the freest bounty of earthly kings). This heavenly feast is not in any wise supplied and replenished by tax and tribute, but, like that mere good pleasure which created us to life at first, thus also the spiritual renewal and sustenance of the human soul results at once from the most free, divine, royal bounty of our God and King. “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price." 5 Ver. 2. 6 Rom. v. 21. But see, the mystery of grace and love grows apace on our contemplation. This feast is not only one of richest provision and free royal bounty, but is also plainly declared to be, III. A marriage feast.-So we read throughout the parable, my brethren, the reconciliation of man to God is only to be effected in the union of the soul by faith to Christ. And, therefore, whether we refer to the work of divine grace commenced and carried forward on earth, or completed in glory hereafter; there is a suitable strength of meaning in the comparison of Gospel mercy to a marriage feast. Thus the Church of Christ, being many members, yet is one body in Him, who is the Head of the Church; even as the husband is the head of the wife. Under this term of intimate relationship does the covenant God of Israel address His people-"As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee "." With all the heavenly graces of spiritual regeneration, in the beauty of holiness standing forth in all the purity of the "righteousness of God," thus prepared as the new Jerusalem of St. John's vision, shall the universal Church, the ransomed flock, be presented to Christ, the King's Son, "not having spot, or wrinkle, or any such thing." In the meanwhile, every true convert to the Christian faith, is, in his own blessed experience, realizing the grace of this bridal union, and at the very same time, in which he is led to obey the heavenly calling, that urges him to become a guest at the Royal Table, he becomes also a very member incorporate in the mystical Body of Christ, which is the blessed company of all faithful people, who are expressly called in the book of Revelation, "the bride" of the heavenly Lamb, the Son of God. Truly, then, they are sought out in mercy, who are called to the marriage supper of the Lamb-most blessed are they, who through grace obey the calling. Rich and kingly as are the provisions of God's house in all other respects, yet do they find the 7 Isa. Ixii. 5. |