of the den, he was found whole every whit because he believed in his God!

And now, brethren, what have we to learn from this? from the conduct of Daniel and of his friends under a great trial. Is it not, as I said at the beginning, the excellency of faith? Do not these brave and true Israelites set before us noble instances of what trust in God will effect when it is lodged firmly in the heart? Do we not admire their courage-and their calmness— and their open confession of the true God-and their fearlessness about death-or any of the worst evils that man could inflict on them?

Are they not to us patterns and examples how we should walk and please God? Do they not out of that long distant time yet speak to us; telling how good a thing it is to hold fast by God-bidding us, in any season of trial and affliction, to be of good courage, because that very trial serves both as a test of the strength of our religion, and calls into play God's mercy for our deliverance? Do they not most powerfully enforce the truth we so often read in Holy Scripture, that the man is blessed that endureth temptation, for when he is tried, he shall receive the crown of life which the Lord has promised to them that love Him?

And, brethren, when we are thus dwelling on the examples of faith and trust in God under great trials exhibited by the men of old time, is it not natural that our minds should turn to those of our own race and age, who so lately have been called upon to suffer for their religion in India? They too have had their trial of cruel

mockings, and scourgings: yea, moreover of bonds and imprisonment Some of them have experienced sundry kinds of most cruel deaths-others have got off with life, but have wandered about destitute, afflicted, tormented, hiding in deserts, and in mountains, and in dens, and caves of the earth!

For them indeed, the furnace of affliction has been heated one seven times more than it was wont to be heated!

And how have they borne themselves under it? Why --but you know it well yourselves-patiently—meeklymanfully-like God's saints of old, swerving not from their trust in Him, no not even when all hope of a present deliverance was gone! For what we know from their letters before death-from what we have read of their demeanour in the hour of insult and extreme agony

-we are bold to say that their faith failed not; that it verified the patriarch's words—Though He slay me yet will I trust in Him!

We are greatly comforted in the account of all that they endured, by contemplating the spirit in which they suffered neither tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor the sword, were able to separate them from the love of Christ-nay, in all these they were more than conquerors through Him that loved them!

And not only are we comforted, but we are encouraged. We have in them, as it were, a fresh band added to that great cloud of witnesses, by which God has compassed us about that we may run with the more patience the race that is set before us.

Our trials, it is true, are not to be spoken of by the side of theirs. But such as they are, let us bear them all the more bravely, from considering the example of our brethren, such as they are let us take them patiently, uncomplainingly, fortifying ourselves with the wordsThe will of the Lord be done!

God, we are sure, will not try us above what we are able to bear-neither did He try them-He will make a way of escape for us. Yes, and though He make not the escape we hope for-though we be called upon to suffer as they were till the end, yet, doubt it not, a deliverance is prepared for us.. It will come at last, all the more welcome because it has been delayed-heaviness may endure for a night, but joy cometh in the morning. When the sharpness of death is overcome, Thou dost open the kingdom of heaven to all believers!

TWENTIETH SUNDAY AFTER TRINITY.

THE MARRIAGE OF THE KING'S SON.

ST. MATTHEW XXII. 2.

The kingdom of heaven is like unto a certain king which made a marriage for his son.

THESE are the opening words of the parable which is selected for this Sunday's Gospel. And there is much in that parable to remind us of one we have already had brought before us by our Church on the Second Sunday after Trinity-the parable of the Great Supper. There is also much that is distinct in both parables, and before I enter upon the one now before us, I think it may be useful to point out wherein that distinction lies.

And, first, I may observe, that the parable in St. Luke xiv. was spoken by our Lord much earlier than the one which comes before us to-day. The Pharisees had not yet evinced all their hatred against Him. Nor did He as yet desire to denounce upon them all the weight of woe which by their conduct they were bringing upon them

selves. There is in His words a holding back of the worst, as though He still hoped that they might yet turn to Him and be saved.

But in this parable out of St. Matthew no such lingering hope appears. The Lord's words are stern and unsparing. And the terrible future in store for the bigoted and ungrateful Jews is plainly unfolded.

On this account-because it is later in our Lord's ministry, because it reveals more of His mind and purpose, this second parable must always be regarded as the fullest lessons for our learning.

And next, brethren, let us notice that while the same figure of a feast runs through both parables, still there is great variety in all the attending circumstances.

Thus-in St. Luke it is only-A certain man made a great supper. Whilst in St. Matthew it is-A certain king which made a marriage for his son. Again: in St. Luke, only one servant is sent out, while in St. Matthew there are many. Again: there, the invited guests merely excuse themselves and stay away,-here, they maltreat and murder the messengers. There, it is first, the poor and infirm of the city,-and afterwards those in the highways and hedges, i. e. the Gentiles who are called to fill up the vacant seats,-here, the invitation, slighted by the first, goes forth at once to those who are without. There, the abrupt conclusion is, that those who had first been invited should not partake of the supper,-here, there is a quick and sharp punishment inflicted upon the murderers and upon their city. There, when the guests are gathered together, the parable ends,-here we have a further view; and are shewn that a scrutiny will distinguish