link in that mighty chain. The chain of christian teaching is far too weak, and short, at present, to restrain the force or measure the dimensions of satanic influence.

This is the scene through which we are passing. All is battle now. For the subjugation of the common foe, let each forge some holy thought-link for the all-enfettering chain.

SUBJECT:-The Five Brethren; or, a Terrible Picture of Domestic Life.

"Then he said, I pray thee, therefore, father, that thou wouldest send him to my father's house: for I have five brethren," &c.-Luke xvi. 27-28.

Analysis of Homily the Hundred and Twenty-third.

Here is a picture drawn by an infallible hand, whose pencil is dipped in truth and guided by unerring skill. In this picture there are three groups of objects :

First: A poor man rising from his poverty to heaven. You see him here a bruised, suffering pauper, lying at the door of a rich man ; and yonder, a happy spirit, in the very bosom of Abraham.

Secondly: A rich man sinking from his opulence to hell. Here you see the rich man faring sumptuously every day, and robed in splendour; yonder, you see him in the depths of misery, crying in vain for a drop of water.

Thirdly: A large family on the path to endless ruin. "I have five brethren," &c.

The two verses before us lead us to mark, especially, the prominent features of this family picture.

I. IT WAS A FAMILY OF GREAT SECULAR RESPECTABILITY. It stood far above the ordinary condition of men. These "brethren," perhaps, could point to their large estates, and refer to a long line of noble ancestry; but they are on the path of ruin.

This teaches

First: That wealth is no evidence of divine approbation. In all ages people have been tempted to think so: Asaph, Job, Scribes and Pharisees.

Secondly: That wealth has no necessary tendency to promote virtue. Some people think, that if they had wealth they would be very good. Wealth may and ought to be the means of virtue. True, it enables a man to procure books, leisure, facilities for meditation, means of usefulness, and thereby increases his obligation to be religious and useful: but he may, and often does, turn it to an opposite account.

II. IT WAS A FAMILY THAT HAD BEEN VISITED BY BEREAVEMENT. One brother had just died, and was "buried." This shows:

First: That death is not to be bribed away by wealth. He enters the palace as well as the cottage.

Secondly: That death does not wait for moral preparation. The brother who died was not prepared.

Thirdly: That death often fails to produce the proper influence upon the survivors. Though their brother had died, it would seem that they were still pursuing their downward

course.

HELL.

III. IT WAS A FAMILY, ONE OF WHOSE NUMBER WAS IN “In hell he lifted up his eyes, being tormented.” Perhaps, the torments of their wretched brother might be expressed in two words-FELT CONTRASTS.

First: A felt contrast between what he was, and what he had been. In his "life-time," he possessed "good things❞— had every comfort and luxury: but now is deprived of all but sheer existence-not a "drop of water.”

Secondly: A felt contrast between what he was, and what he might have been. "He seeth Abraham a-far off and Lazarus in his bosom." He might have been in that bosom. But where was he?

Thirdly: A felt contrast between what he was, and what he

ought to have been. He ought to have been holier than Lazarus, for his privileges were greater; but he was most corrupt and vile. How wretched the thought of having a

brother in such "torments."

THE

IV. IT WAS A FAMILY WHOSE MORAL CONDITION ROUSED APPREHENSIONS OF THEIR TORMENTED BROTHER. "I pray thee, therefore, father, that thou wouldest send him to my father's house," &c. Whatever might have been the feeling that dictated this prayer, two things are taught by it :

First: That departed spirits convey with them the remembrance of their earthly history. He remembered his "father's house;"-the scenes of his first impressions. Our earthly companions, possessions, opportunities, blessings, and sins, we shall never forget.

Secondly: That hell is no desirable place for the renewal of old associations. This is not the language of nature: nature longs for the renewal of old companionships. Sin dissocializes human nature.

V. THAT IT WAS A FAMILY POSSESSING ALL THE RELIGIOUS

ADVANTAGES THEY WOULD EVER HAVE. They had Moses and the prophets. They had, not only the teachings of nature, but those of a special revelation. This revelation was full enough for their capacity-for their responsibility for their condition.

SUBJECT:-The Individual and Social Influence of Religion.

"Seeing ye have purified your souls in obeying the truth through the spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently."-1 Peter i. 22.

Analysis of Homily the Hundred and Twenty-fourth.

THAT religion which is indifferent to the social elements of man, is most destructive of his happiness, and injurious to

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his influence. The christian religion clearly identifies God the Creator, and God the Redeemer, by the respect it pays to these elements. God, in offering salvation to man, never contradicts his own laws. The religion of Christ works a great change in man, in relation to his sins, but not to his faculties and social elements. Man has an open entrance through the narrow gate, but the sinner finds it difficult.

This passage leads us to consider :

in us.

"Ye have

I. THE INDIVIDUAL INFLUENCE OF RELIGION. purified your souls." This implies, that personal corruption is an obstacle to beneficial influence over society, and that, in in order to benefit others, we must become pure ourselves first. Let our intellectual attainments be ever so high, and our social feelings ever so amiable, we shall be of no benefit to ourselves or to society, until this great change is wrought This purifying process is brought about:First: By the influence of "the truth." Sanctify them through thy truth. "Thy word is truth." The word of God is like the sun, shewing everything in its true color; and its whole tendency is to purify the heart, by opposing all evil, and promoting all good. Secondly: By the influence of the spirit. "Through the spirit." He is called the Holy Spirit, because of his cleansing and purifying influences on the heart. It is the Holy Spirit alone that can purify our sentiments, affections, hopes, desires, plans, and purposes. Thirdly By the influence of obedience. "In obeying."

This combines

the work of man in union with the "truth" and spirit of God, in the purification of his heart.

II. THE SOCIAL INFLUENCE OF RELIGION.

rified your souls

"Ye have pu

unto unfeigned love of the brethren.” The spirit of love is essential to the welfare of every society. There is no unfeigned love of the brethren, but from the purified soul.

First: The spirit of selfishness is obliterated from the purified soul. Selfishness will split every union, poison every cup,

and raise Iscariots in every society. When this is effaced, we have faith in the future prosperity of society. Secondly: The purified soul is God-like in its nature and influence. "Be holy, for I am holy." "God is love." Thirdly: The feelings of the purified soul are always loving and compassionate. Good feelings are as essential to the happiness of society, as correct opinions and orthodox sentiments.

H. E. THOMAS.

SUBJECT:-Paul and Barnabas: their Contention and
Separation.

"And some days after, Paul said unto Barnabas, Let us go again and visit our brethren, in every city where we have preached the word of the Lord, and see how they do; and Barnabas determined to take with them John, whose surname was Mark," &c.-Acts xv. 36-43.

Analysis of Homily the Hundred and Twenty-fifth.

SYMPATHY is the life of union. Similarity of intellectual preference will lead to fraternal concert. The church is only powerful in proportion as it is bounded and swayed by the omnipotence of love. The planet rushes from its orbit when the equilibrium is destroyed. Correctly balanced and harmonized, the church revolves around its divine sun, receiving heat, light, and splendour, from its bosom; it revolves, also, upon its own axis, presenting all its phases to the eye of day; but, alter the centre of gravity, and the church returns to darkness, confusion, and death. So is it with the internal organization of spiritual brotherhood. Misunderstanding, suspicion, or rivalry, arises, and at once the peaceful revolution of the church is impeded or destroyed. Voluntary associations of humanity require the intermingling of firmness, suavity, and intelligence; or progress is rendered an impossibility.