behold him insist on reconciling the high responsibilities of his Apostolic Office with the claims which arise out of the ties of kindred,his natural affection for his sister's son. It was grievous, doubtless, that anything which that young man had done should have led to the "sharp contention" of which we spoke at the outset but we know from the sequel of the sacred story, that it was Paul-who had judged with undue severity; not Barnabas—who had acted with undue indulgence!.... Here then,

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say, the consistency of human with Divine affections is set before us: the touching picture, of one whose conversation, whose citizenship, is in Heaven; yet whose heart overflows with the love of kindred and of home, of every precious tie which God's goodness hath contrived for the stay and solace of this our mortal life.

Such teaching ought, as it seems, to bring something of comfort to beings like ourselves : for who is there of us without some unquiet thought, some misgivings; who, while he admits in the fullest and freest manner the superiority of Divine things over things human, yet, in his inmost heart, is conscious that he is for ever so adjusting the rival claims of either, that at all events the human interests shall stand? I

need not perhaps enlarge. Fasten your eyes, in thought, on the many occasions, when, in your own experience the human ties came into conflict with the Divine. Perhaps you may remember times when you have taken refuge from the sharp questionings of conscience in the busy round of daily duty; and turned away from the task of reconciling claims which seemed to conflict hopelessly.

I invite you not to turn away, but to look the problem fairly in the face. God has placed us in this World, and made us what we are. It is He who has surrounded us with such a curious and complicated network of relationships,—duties, - ties. And it is incredible that these ought to be considered in the light of instruments of our ruin,-traps and snares in our way. Rather, as methods of our probation, and helps to our perfection,―should every one of these be welcomed, weighed and dealt with. For it is certain that there is room both for the claims of friendship and the ties of blood, on the one hand: for GoD's Service, and a due regard for His honour and glory, on the other. And, (as already hinted,) to reconcile the two, is to live up to our whole Nature: to achieve perfection.... GOD, of His mercy, at last bring us

to that blessed country, where there shall be no conflicting claims to reconcile,-no affections to be restrained,—no desires to be kept in check!

the place were Paul and Barnabas, — Silas and "John whose surname was Mark,"-already are; and are in peace!

Second Sunday after Trinity.

THE PARABLE OF THE GREAT SUPPER.

S. LUKE XIV. 18.

They all with one consent began to make excuse.

I THINK a little attention will discover to us more than one delicate feature, escaping common notice, in the excuses which were put forth by those who rejected the invitation to the Great Supper. If we are wise, we shall understand that we see our own picture here; and this it is which makes it important as well as interesting that we should observe exactly what it was which the guests severally say.

(1.) First, observe, the word "consent" does not occur in the original. It is the word suggested by an ancient Father. But the meaning certainly is not that the guests had consented together, had any understanding between themselves, as to what they would say. Nothing of the sort. In strictness, what the original means is this, that they spoke with one mind, sentiTheophylact :- ὡς ἐξ ἑνὸς συνθήματος.

a

ment, or disposition: more strictly yet, that their excuses, though various, all resulted from one and the same condition of heart and mind. Disinclination to come to the Feast lay at the foundation of the whole matter. Out of this rank root the three excuses sprung. And this is the first point.

(2.) Next, the "piece of ground," (literally, the "field;" that is, the Farm which was upon the field;) clearly stands for all worldly possessions. And take notice, that plea, "I must needs go and see it,"-shewing that it was a farm which had been recently purchased subject to approval on inspection,-shews above all that it was a farm which was in the way of becoming a possession. In other words,- (and this is worth our notice, I think; for I suspect that here lies more than half the warning,)the spirit of acquiring property, the condition of mind produced by buying and selling,-the money-getting spirit,-is exhibited to us as the snare. Without denying that large inherited property has its own peculiar dangers, I invite you to consider that our LORD speaks of men like those in ancient Sodom. "They bought, they sold." The spirit of acquiring worldly possessions produces a strange disinclination to