would make us conscious of the presence of indwelling sin! Then we should feel that we carry about us a burden that must be put away; and we should get no rest until it was removed. And we should listen with joy to the news, that Christ Jesus came into the world to save sinners.

A second reason is, that we believe not that Christ is able to give us a full pardon. We believe it in words; but we do not believe it in our hearts. We acknowledge that He can do many things for us; but a complete forgiveness is too much to expect.

But why do we limit His power? Why do we not believe that He is as able now, as He was in the days of His flesh? 'Is His hand shortened, that it cannot save, or His ear heavy, that it cannot hear,' now that He is on His throne in heaven? No; He is ready to say at this moment to every one who comes to Him with a penitent and believing heart, Son, be of good cheer, thy sins be forgiven thee.'

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But there is another reason, I think, why we do not obtain this forgiveness. Is

it not that we are unwilling to part with our sins, and are not prepared to live a Christlike life? We hope to do so some day, but we are not quite prepared for it now. We should like the pardon, but without the conditions attached to it. We should like the safety, the comfort, the joy of forgiveness; but we should not like that new life which God's forgiven people are called to live.

But let us not be thus kept back. Let us go at once to Christ for pardon, or else not reckon upon it at any future day. Our Lord will not be trifled with. If He offers to forgive us now, and we refuse, He may never make us another offer. When we wish for pardon in old age, or in a dying hour, He may withhold it; He may laugh at our calamity, and mock when our fear cometh.'

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But to return for one moment to the case before us. We are not told what effect this miracle had upon the Pharisees. Probably there was nothing good to tell of them. They went their way still cavilling, still unconvinced, still burning with

hatred towards the Saviour. But the people were far less hardened against the truth, and were in a readier state to receive any good impressions. And so, when they had witnessed the miracle, and the words that accompanied it, they 'glorified God,' and expressed their thankfulness that such power should be given to any upon earth.

May we go away from the reading the account of this miracle with hearts full of thankfulness to God for giving us a Saviour, so loving and so forgiving!

TWENTIETH SUNDAY AFTER TRINITY.

ST. MATT. XXII. 1-14..

Jesus said, The Kingdom of heaven is like unto a certain king, who made a marriage for his son; and sent forth his servants to call them that were bidden to the

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wedding; and they would not come. Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise and the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burnt up their city. Then saith he to his servants, The wedding is ready, but they who were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find bid to the marriage. So those servants went out into the highways, and gathered together all, as many as they found, both bad and good; and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding-garment. And he saith unto him, Friend, how camest thou in hither, not having a wedding-garment? And he was speechless. Then said the king to the servants, Bind him hand and

foot, and take him away, and cast him into outer darkness there shall be weeping and gnashing of teeth. For many are called, but few are chosen.

THIS parable, as given by St. Luke, came before us on the Second Sunday after Trinity. As it has been already fully explained the reader is referred back to the forty-sixth and following pages.

The chief difference between this and the former passage is that a kind of Sequel to the parable is added here, which tells us of the king going in 'to see the guests,' and of his discovery of the man which had not on the wedding-garment.' For the explanation of which see the fifty-fifth and fifty-sixth pages.