the holy day with the ordinary day, and defeat the intended purpose of the sabbath.

The spiritual uses which the day of rest is meant to serve, are clearly unfolded in that important passage of the prophet, (Isa. lviii. 13,) where a blessing is pronounced on those who have kept the sabbath from polluting it; "honouring God, not doing their own ways," not "finding their own pleasure,” not "speaking their own words;" but "calling the sabbath a delight, the holy of the Lord, honourable." And if we try by the spirit of that text our observance of the sabbath, we shall not go widely wrong. We shall hold it lawful to do that work of necessity or charity on the sabbath day, which cannot be done on other days: but at the same time we shall regret the means of grace which it may be needful to forego, and those hours which are taken from communion with God, and withdrawn from things divine, and thoughts of heaven. For it is the reward of those who sanctify the sabbath in their hearts, that "they delight themselves in the Lord" find a pleasure in his service, to which the pleasures of the world are not to be forgotten.

7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; say. ing unto them,

8. When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;

9. And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to tuke the lowest room.

10. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher; then shalt thou have worship in the presence of them that sit at meat with thee.

11. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

In the East, on festive occasions, it is usual to fill all the apartments with the acquaintances of the master of the house. Our Lord perceived the workings of pride, in the manner in which the more honourable seats were coveted: and he reminded them of the advice of Solomon, "Stand not in the place of great men for better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen." 2 But he enforced this by a general truth: Whosoever exalteth himself, shall be abased; and he that humbleth himself, shall be exalted. The choosing out the chief rooms, the claim of precedence, is an outward act; but it springs from an inward source: that source is pride; and " pride is not made for

man."

The spirit of lowliness and self-denial which God approves, and which becomes mankind, is further illustrated by another example.

12. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours ; lest they also bid thee again, and a recompense be made thee.

7 Rom. xxv. 6, 7.,

13. But when thou makest a feast, call the poor, the maimed, the lame, the blind:

14. And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

Both this and the former remark tend to the same purport, that we humble ourselves, and exalt others; that we deny ourselves, and gratify others. And both look towards the same great end, the resurrection of the dead, and the sentence of God at the last. It is humiliating, even on earth, that it should be said, Give this man place: it is gratifying, even now, when it is said, Friend, go up higher. But how far more important the scene to which Jesus directs our thoughts: when the King shall pronounce the final decree; and say to one, Friend, how camest thou in hither, not having the wedding garment?" and to another, "Enter thou into the joy of thy Lord." For we are assured, many that are last shall be first, and the first last."

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So likewise, in the world, he is often highly esteemed, who makes a splendid entertainment, a dinner or a supper, and calls his friends, and his brethren, and his kinsmen, and his rich neighbours. But in this, he may have himself alone in view; his credit, his influence, his ostentation, or his luxury. There may have been nothing of real bounty or real hospitality. They will also bid him again, and a recompense be made him: such a recompense as this world is wont to give, and is able to give. Whereas, what a man spares from himself, and his own gratification, and bestows upon the comfort of those who

are without comforts, or the relief of those by whom relief is needed,-is not lost, but lent unto the Lord: and what he so lays out, shall be paid him again. Thou shalt be blessed: for the poor cannot recompense thee: but there is One who careth for the poor; and thou shalt be recompensed at the resurrection of the just.

If all were to set before their eyes that day, and the account which must then be given; how altered would be the appearance of the world! We cannot, indeed, render equal the different conditions of mankind. Do what we may, we shall have the poor always with us. But He who has in his providence ordained this, has likewise commanded that what is superfluous to one should supply the wants of others. It is a test of love towards him, that the poor, the maimed, the halt, the blind, whom he makes his care, be not left without regard. It is a test of faith in his promises, that in our daily habits of life we look not for the present recompense of self-gratification, but for that recompense at the resurrection of the just which shall belong to those, who have been "rich in good works, and laid up a good foundation against the time to come." 3

LECTURE LIV.

PARABLE OF THE GUESTS INVITED TO A GREAT FEAST, WHO SEND EXCUSE.

LUKE xiv. 15-24.

15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

This is a natural remark. Our Lord, as he sat at meat, had been dropping instruction from his lips, and showing how those should order their life and conversation, who look for the resurrection of the just. One of the company, struck with the glorious vision which passed before his mind, is led to observe, Blessed is he that shall eat bread in the kingdom of God. Blessed is he, who instead of the entertainment which they were then enjoying, and which had given the subject of their discourse, shall be admitted to the kingdom where " they shall hunger no more, and thirst no more;" the kingdom prepared of God for the righteous.

Our Lord, in the parable which follows, seems to say, "This is indeed most true. Blessed is he that shall eat bread in the kingdom of God. But who has believed our report?" How is it with the world? Are they ready to receive the invitation? Think how the fact stands.