To enter it in our . property as nearly the most disastrous thing that could happen to us? Do we not speak of it as ruin ? Does not this show that we trust in riches-or in such a measure of them as we may have, and that the greater our riches the more securely we trust in them? But why, we have still to make out, does having riches, or trusting in them, disqualify for entering the kingdom of God? Because the kingdom of God requires sacrifices. Lord's day was to take up the cross, to suffer the loss of all things, of things which custom and long possession had made most needful. With us, perhaps, we may enter the kingdom-at least externally -yea, and keep up a creditable character of citizenship for a long time without any prejudice to worldly interest. So was it with the young ruler up to a certain point. But there may come in every life a crisis when religion and worldly ease can no longer go on together. It may not come in a directly religious form-it may be the claim of a social or political duty. There have been in our own country and times, for instance, questions in which the welfare of great masses of people was deeply involved, in which it was easy to see on which side right and justice lay, but in which the doing that right was fraught with formidable dangers to property and the immediate prosperity of certain classes. Who in such cases are commonly anxious to stifle inquiry, overbear complaint, and keep things as they are? Is it not generally those who have large possessions, and And is not this disloyalty to fear to lose them? the kingdom of God? That kingdom requires truth, justice, generosity, everything that is good and right, and when the consciousness of having much to lose makes us timid and insincere in carrying out these principles, we are proving in our way that "it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God." "And they that heard it said, 'Who then can be saved?' They said this among themselves." They were puzzled, discouraged. "And Jesus looking upon them, saith, With men it is impossible, but not with God for with God all things are possible.'"* There is our encouragement. God can nerve the soul to heroic sacrifices, and make it as St. Paul did, count all things but loss, so that it may win Christ and His righteousness. : "B BUT SECTION XXXV. THE LABOURERS IN THE VINEYARD. MATTHEW Xix. 27–30; xx. 1–16. UT many that are first shall be last; and the last shall be first. For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard." This parable follows immediately upon our Lord's answer to a question put by Peter, as spokesman for the rest of the disciples. On hearing of the sacrifices required of the candi Mark ver. 25-27. dates for the heavenly kingdom, sacrifices implied, rather than announced, in our Lord's declaration that a rich man could hardly enter the kingdom of God, Peter comes forward to remind his Master that he and his brethren, at least, had come up to the stern requirement. "Behold, we have forsaken all, and followed thee; what shall we have therefore ?" There was a something of self-seeking in these words, sadly out of place when addressed to Him who was about to give Himself for the life of the world, but Jesus passed it over in mercy. They were not yet able to bear a higher demand on their devotedness. "And Jesus said unto them, 'Verily I say unto you, That ye which have followed me, in the regeneration”—that which is spoken of elsewhere as the restitution of all things*—" when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." But even this future glory was not enough; in this world they should be more than repaid. "And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold"-" now in this time," says St. Mark,† "and shall inherit everlasting life.” The Lord, however, attaches to these glorious promises a word of warning. They must not be too confident, too full of their future prospects for "many that are first shall be last; and the last shall be first." To fix this fact yet more deeply on their + Ver. 30. *Acts iii. 21. minds, Jesus proceeds to illustrate it by the parable of the labourers in the vineyard. "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day"-a Roman denarius, the usual day's wages, the pay of a Roman soldier-" he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, and said unto them; 'Go ye also into the vineyard, and whatsoever is right I will give you.' And they went their way. Again he went out about the sixth and ninth hour"-it might be the time of the vintage, when much help was wanted, and all the hands that could be got were welcome"and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, 'Why stand ye here all the day idle?' They say unto him, 'Because no man hath hired us." It was not their fault, they were willing to work, but from some unexplained but unavoidable circumstance coming late into the market, they had found no means of disposing of their labour. "He saith unto them, 'Go ye also into the vineyard; and whatsoever is right, that shall ye receive."" He makes no bargain with them, only in general terms promises them what was right and just. "So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first."" This was done, probably, to test the spirit of the men. "And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, saying, 'These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them"-more clamorous probably than the rest-" and said, 'Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own?" Observe, he had fulfilled his contract; what he saw fit to do beyond that was his own "Is thine eye evil, because I am good?" " Does my generosity call forth your envy and selfishness? "So the last shall be first, and the first last: for many be called, but few chosen." In this parable a most encouraging intimation is given, that in the appointment of rewards, God regards not merely the work, but the will, not merely what a man has done, but what he would have done if he had had the opportunity. A blessed truth, indeed! There are those who, up to a late period of life, have never known anything about the Master or his vineyard. They are idle, because they have never seen the field there is for their energies. But He knows what they would have been if they had been hired, and He is good. The narrative also contains a rebuke of the |