the primary, prompting, impulse? Avarice, ambition, sensuality? These are impulses. No! LovE;-disinterested love for God and man. LOVE is the original spring of being -the spirit of the creation, the life of Jesus, the genius of Christianity, the soul of moral goodness, the atmosphere of heaven.

There are three things in the text which show the transcendent importance of this practical love, or beneficence.

I. THE VAST SCOPE WHICH HEAVEN HAS MADE IN THE ARRANGEMENTS OF SOCIETY FOR ITS OPERATION. Jesus here refers to the gradations that exist in society. He speaks of the "least;" implying that there are classes that rise higher. Were all alike, there would be no sphere for practical benevolence. But in human society there is all but an endless variety. No two are alike. One has what the other has not, and what the other requires. And thus beneficence has ample scope. For example, First: There is the "least" in secular possessions. Some are destitute, some are opulent. The rich have plenty of scope for their beneficence. Secondly: There is the "least" in relation to intellectual power. Some have much stronger minds than others-minds to seize a truth and compass it in all its relations. Here is scope

for the beneficence of the intellectual. Thirdly: There is the "least" in relation to experience. What a gradation in the experience of men-from the child to the aged sire! Here is scope for the beneficence of the seniors of circles. Humanity rises, by men imparting and transmitting their experience. Fourthly There is the "least" in relation to religion. Some are "babes" in Christ, some are "young men," some are "fathers." Here is scope for the beneficence of the maturer saint among his brethren.

:

Are all these varieties in society accidental? No! they are preordained by God, and that for the purpose of afford-. ing ample scope for the practical display of love.

Another thing in the text which shows the transcendent importance of this beneficence is ::

II. THE ENDEARED CONNEXION OF THE LOWEST IN THE SOCIAL SCALE WITH CHRIST. "These my brethren." His brethren are amongst the "hungry," the "stranger,” the "naked," the "sick," the "imprisoned;" the poorest of the poor, the most afflicted of the suffering. "He that receiveth you, receiveth me," &c. (Matt. x. 40.) "Why persecuteth thou ME," said Christ to Saul of Tarsus.

There are two ways in which the connexion of the "least" with Christ serves to shew and stimulate the importance of this beneficence. First: It heightens our respect for man, as man. Man, stripped of all, destitute, oppressed, afflicted, is inestimably precious. He is the brother of Christ. Christ wears his nature, died in that nature, and for that nature. Secondly: It indicates the way of practically expressing our gratitude to Christ. How shall we best show our love to Christ? Not by repetitions of creed, formal prayers, hymn-singing, &c. But by kindness to His disciples. "Ye did it unto me."

Another thing in the text which shows the transcendent importance of this beneficence is :

III. THE DECISIVE INFLUENCE IT HAS IN DETERMINING THE DESTINIES OF ETERNITY. Here the curtain of eternity is drawn, and the dread transactions of the judgment revealed. Men are divided into two great sections. On what principle does the decision take place? On any difference in physical structure? in intellectual power? in mental attainments? in secular position? No! The principle is BENEFICENCE. Some were kind and some were not.

Why should this principle be so fundamental-have such stupendous influence? First: Because without it, there is no conformity to God. "He that loveth not, knoweth not God"; —it is the root of moral excellence. Knowledge is nothing

without love. Secondly: Because without it, there is no fitness for heaven. All there is love. God is love, and all love in Him. Thirdly: Because without it, there is not, in the nature of the case, any possibility of happiness. Love is the sun of the soul.

"Without charity I nature, providence, There is a great dif

Well might the apostle, then, say, am nothing;"-nothing in relation to God. This is the life of the heart. ference between the brute and man-between the Savage and Milton, but greater between the man that has this love, and he who has it not.

SUBJECT:-The Solution of Religious Difficulties.

"Now when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, go," &c.-Matt. xi. 2-6.

Analysis of Homily the Hundred and Sixty-first.

John's former expressions concerning Christ

I. THAT THE FAITH OF, EVEN THE BEST IS SOMETIMES OVERCLOUDED. The causes may be several :

First: When our fidelity to God's cause involves us in external difficulties. As in John's case. He was in a gloomy prison.

Secondly: An imperfect understanding of the divine plan of operations. John did not understand Christ's aims and

plans,

II. THAT WE OBTAIN THE VICTORY OVER DOUBTS, ONLY BY DIRECT APPLICATION TO CHRIST.

of struggling with doubt.

There are false methods

But

First Such as the method of abstract reasoning.

the truths of salvation are objects of faith, and not the re

sult of human speculation. They are apprehended by the heart, and Christ alone can rectify the strife of the heart.

Secondly: The method of consulting theological systems. This is flying to human, instead of to the divine, authority, and is relying upon the deductions of the human intellect instead of relying upon the efficacy of prayer and the teaching of the divine Spirit. This only bewilders us by multiplying distracting questions.

III. THAT CHRIST SOLVES OUR DIFFICULTIES BY PRACTICAL AND NOT BY SPECULATIVE ANSWERS. Two marks that he is a divine Saviour.

First: What he has actually done for the sins and sufferings of man. The argument is cumulative.

Secondly: The value He sets upon man as man, independently of his external condition.. "The poor have the gospel preached unto them."

The public value of John's faith-the private value of his doubts.

C. SHORT, M. A.

SUBJECT:-Hand Religion.

"But, behold, the hand of him that betrayeth me is with me on the table."-Luke xxii. 21.

Analysis of Homily the Hundred and Sixty-second.

I. THAT THE HAND MAY BE BUSY IN RELIGION WHERE THE HEART IS HOSTILE TO ITS SPIRIT. The hand of Judas was on the table probably very conspicuous and very active. where was his heart?

But

II. THAT JESUS EVER DISCOVERS THE DISCREPANCY BETWEEN THE HAND AND THE HEART. "The hand of him that betrayeth me." "He knows what is in man." He looketh to

the heart.

Observe:-First: That hypocritical religion is

very foolish. For Christ cannot be imposed upon. Secondly:

Must be very abhorrent to Christ.

No class roused Christ

into such terrible indignation, as hypocrites.

startling and oft-repeated fulminations.

Hence His

III. THAT THE DISCREPANCY BETWEEN THE HAND AND THE HEART IS CERTAIN OF EXPOSURE.

In the case of Judas it

soon appeared to the world. He was soon unmasked; and before the ages he stands as the abhorred representative of hypocrites. And so it will ever be. The hidden things of darkness must be brought to light.

W. WILLIAMS.

SUBJECT:-The Cry of Humanity and the Response of the Gospel.

"Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it?" &c.-Romans, x. 6-9.

Analysis of Homily the Hundred and Sixty-third.

I. THAT MAN CRIES FOR THE SUPERNATURAL. "Who shall ascend into heaven? that is to bring Christ down from above."

II. CHRISTIANITY RESPONDS TO MAN'S CRY. What saith it? "The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith which we preach.”

IS

III. THAT THE PRACTICAL ACCEPTANCE OF THE RESPONSE SALVATION. "That if thou shalt confess, will thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”

άνθρωπος.

Vol. IV.

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