"And Joshua returned, and all Israel with him, unto the camp, to Gilgal." In other words, after all this course of continued victories, Joshua did not disband his army, or relax his watchfulness; he resumed the position he had occupied before the call of the Gibeonites.

Let us remember what Gilgal was; it was the first position occupied by the ark of God, and the people under its protection, when, having crossed the water, they had entered upon the promised land ;—does not this put us in mind of the prayer in baptism," to lead the rest of his life according to this beginning?" victorious as we may be in our spiritual warfare, our return must always be to this point, our watch must always be kept from it,-"our return must be," says one," not only to the covenant of God which He has made with us in Christ, but to the place in which it was made, and that is His Church. The Church is our Christian camp, and baptism is the fence that surrounds it; whatever excursions we make thither, we must still return and keep ever close to our baptismal vow, of which Gilgal is the noted emblem and representation."

This, therefore, is our first practical lesson on the fruits of faith; whatever is born of God, overcometh the world. If we have been fully

armed for Christ's service; if, during the doctrinal part of the Church's teaching, we have put on that armour, which is ours by baptism; if we stand having our loins girt about with truth, and having on the breast-plate of righteousness, and our feet shod with the preparation of the Gospel of peace; if we have taken the i shield of faith, and the helmet of salvation, and the sword of the Spirit, we are to fight, not to repose. The sword of the Spirit is useless in its sheath, the shield of faith is a burthen rather than a defence, if it hang idly by our side. We, "harnessed and carrying bows," are here shewn our first battle-field, and it is in our own souls, the soil of the holy land itself. We fight with the Lord's weapons, with them we cast out the invaders of the Lord's own hallowed territory, the Lord fights first with us, then for us, and by our watchfulness we see that we lose not the fruits of the victory we have won.

JOHN HENRY PARKER, OXFORD AND LONDON.

Sermons for the Christian Seasons.

SECOND SUNDAY AFTER TRINITY.

BRINGING IN TO THE FEAST.

ST. LUKE xiv. 23. Go out into the highways and hedges, and compel them to come in, that my house may be filled.

THE manner in which our Lord drew out from the remarks of ordinary conversation, not instruction only, but doctrinal points also, and prophetical revelation, is shewn beautifully by this day's gospel.

He was giving. His disciples a lesson in selfdenial and charity,—" Thou, when thou makest a feast, call not those who can bid thee again, but the poor, the maimed, the lame, and the blind, and thou shalt be blessed; for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just," when one who sat at meat with them, struck with the glorious vision which passed before his mind, exclaimed, Blessed is he that shall eat bread in the kingdom

of God; blessed is he, who, instead of the entertainment they were then enjoying, and which had given the subject for their discourse, shall be admitted to that heavenly banquet, where they shall hunger no more, neither thirst any

more.

This remark, which was a very natural one under these circumstances, introduces this day's gospel, the parable of the marriage supper. It seems that our Lord assented to the truth of the observation generally, but doubted whether the man understood what the kingdom of God, that he spoke of, really was; as if he should say, It is most true,-Blessed is he that shall eat bread in the kingdom of God: but the kingdom of God is already at hand; the banquet or marriagefeast is already prepared, and who is ready to eat of it? Who hath believed our report? how is it with you and the rest of the world? the invitation is given,-but are you willing to receive it? judge for yourselves. A certain man made a great supper, and bade many, and he sent his servant at supper-time to say to them that were bidden, Come, for all things are now ready.

The certain man is God; they that were bidden in this case means the Jews, who had so often been bidden by the prophets. "The ser

vant who was sent," said an ancient father, "is Christ Himself; who, being by nature God, and true Son of God, put off the Godhead, and took upon Him the form of a servant. He was sent at supper-time; for not in the beginning of the world did God take upon Him our nature, but in these last times, he adds, you see, the words for all things are now ready.' The Father had prepared in Christ the good things bestowed on the world through Him,-the removal of sins, the partaking of the Holy Spirit, the glory of adoption."

The banquet, or marriage feast itself, is of course the Body and Blood of our blessed Saviour, by means of which all these things are given. To this Christ bade men by the teaching of the Gospel.

All things are now ready, the kingdom of heaven is at hand, the Son of Man is about to open that kingdom to all believers, the predicted Deliverer is born,-the glad tidings are revealed,—the promises are fulfilled,—the prophecies are receiving their accomplishment,—all things are now ready,-come unto Me, all ye that travail and are heavy laden, and ye shall find rest unto your souls.

Such was the invitation. Now, then, we might