II. THEY WERE INTERESTED IN THE MINISTRY OF their PROPHET. They invited each other to his ministrations. "Come I pray you and hear what is the word that cometh from the Lord." They were regular in their place at the hours of service-"they come as thy people cometh;" they were as punctual as the prophet's best hearers, they conducted themselves with devout decorum in the congregation— there was no indication of levity, indifference or uneasiness: "they sit before me as my people; " they professed great attachment to their prophet, praised, perhaps, his sermons, and declared themselvs deeply interested in his person and mission; "they showed much love" to him; they felt a real pleasure in listening to him. His doctrines were so magnificent—his elocution so good-his language so beautiful— his manners so graceful, and his illustration so grand and stirring, that "he was unto them," &c. All this they did, and all this looked very fair. Strangers observing them pressing their way to the scenes of devotion, or sitting with solemn face and rapt attention in the assembly, or hearing them speak so lovingly and admiringly of the servant of God, might infer that they were saints of the first type. A deep interest in the ministry of a true and talented prophet is no proof of piety. There are many things in such a ministry to interest a man. It meets many of the native cravings of the soul. It meets the desire for excitement. A love of excitement is deep and strong in human nature. This is the philosophy of all the various places of public amusement-the theatre, the tavern, the ball room, the race course, yes, and of all the popular literature too. Man sighs for excitement. The ministry of divine truth is admirably adapted to meet this. There are subjects in the Bible which, in the hands of real soul and skill, are suited to raise the mind to the highest state of excitement. It meets the desire for knowledge. A desire for information and intellectual exercise is common to us all. In children it is strong, and continues strong in proportion to our study. Like the Athenians, we are ever anxious "to hear some new thing." The

The gospel

ministry of divine truth is suited to meet this. preacher, of any original power and industry, with the Bible in his hands, can always charm with the new. There are rich and varied scenes in the Bible that have never yet been disclosed. It meets the desire for happiness. "Who will show us any good?" This is the most vehement cry of humanity, and it is the cry of an impulse that keeps the world in action. The ministry of divine truth meets it. Its every aim is to reveal "the way of life." I believe that, with a little artistic skill, dramatic power and genius, the ministry might be made the most popular of all institutions. But popularity, alas! is no proof of success. Crowds may attend from love of excitement, or knowledge, or happiness, and may be, rather morally injured than benefited. Unless they come hungering and thirsting, not merely after excitement, or knowledge, or happiness, but righteousness; what good is done?

To how many thousands of church-going people of this age are ministers now, what Ezekiel was to the Jews; they are "as a very lovely song, of one that hath a pleasant voice and can play well on an instrument.”

III. THEY WERE SPIRITUALLY UNREFORMED BY THE MINISTRY OF THEIR PROPHET. "They hear thy words but they will not do them; "their heart goeth after covetousness." This suggests two thoughts: 1, That divine truth is preached, that it may be practised. It is not preached for amusement, nor for speculation; but for practice. The "words" are to be heard that they be performed. We are to be "doers of the work," and not mere hearers of the word. "Not the hearers of the law are just before God, but the doers of the law." Unless ideas lead to actions, they have no influence upon character; and unless our character is changed we can never reach happiness, nor obtain the approbation of God. 2, That it will never be practised, if the heart go after co

vetousness.

IV. THEY WERE DESTINED TO DISCOVER, WHEN TOO LATE,

THEIR TERRIBLE MISTAKE IN RELATION TO THE MINISTRY OF

THEIR PROPHET. "And when this cometh to pass, (lo it will come) then shall they know that a prophet hatlı been among them." All his preceeding predictions concerning the entire desolation of the land would soon meet with a terrible fulfilment in their experience, and then in their agony they would feel that a prophet had been among them.

All attendants on a true ministry will one day feel thisfeel that a true prophet had been amongst them. This will be felt by all, in one of three ways:-1, In the reproaches of a guilty conscience. 2, In the felicities of experimental religion. 3, In the mysterious horrors of retribution. All true prophets will one day be valued; their words will burn in the experience of every soul to whom they have spoken.

SUBJECT: The Good Samaritan; or, Genuine Philanthropy.

"And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead." &c.-Luke x. 29-37.

Analysis of Homily the Hundredth.

THERE are two aspects in which this parable is looked at,— theological and moral. When looked at in the first aspect, the plundered and wounded traveller is regarded as a personification of human nature. It has fallen amongst 66 thieves," who have stripped it of its innocence, "wounded" it, and left it "half dead." The "Priest" and "Levite" are regarded as a personification of the Jewish religion. Moses, the priests and the prophets, "passed" poor humanity "by:" and the good Samaritan is regarded as a personification of our Lord Jesus Christ, who came to do "what the law could not do." Although the parable may serve to illustrate these great theological facts, we cannot think that this was its design. Such a view, however interesting, is no interpretation.

But when the parable is looked upon in a moral aspect, then it appears to us as a beautiful picture of genuine philanthropy, and we discover in it the following features :

I. THAT GENUINE PHILANTHROPY IS SURE TO MEET WITH SUITABLE OBJECTS FOR ITS SYMPATHY AND SUCCOUR. There

are some men who cannot see any suitable objects for benevolent assistance. There are none deserving. These are like the Priest and the Levite. The reason of this is, not because there are no such objects, for they are everywhere lying in our path, as this poor man was now lying on the road to Jericho; but because they possess not the true philanthropic element in them, which is the faculty for seeing such objects. The true poet sees poetry everywhere; the true humourist sees the sportive everywhere; the true philosopher sees the problem everywhere, and the true philanthropist sees the object for his sympathy and succour everywhere.

II. THAT GENUINE PHILANTHROPY IS RESTRICTED IN ITS ACTION BY ΝΟ ADVENTITIOUS CIRCUMSTANCES. The two most powerful things which tend to divide men are, 1, Ecclesiasticism. Instead of being kind to those of another religion, men have often thought it their duty to inflict upon them pains and penalties. 2, Nationality. Citizens of other nations. are seldom, practically, regarded as brother men, participators of the same nature, and possessing equal rights; but as monsters, to be fought with and plundered. These two things genuine philanthropy breaks through in the case before

us.

This poor "half-dead" Jew belonged to a religion and a nation which the Samaritan hated; yet his philanthropy rose above all such considerations. It was enough for this noble minded philanthropist to know that a suffering man lay before him; he asked no questions about his religion or his country. Philanthropy is greater than patriotism.

III. THAT GENUINE PHILANTHROPY HAS RESPECT TO THE MATERIAL, AS WELL AS TO THE SPIRITUAL, INTERESTS OF MANKIND. There are some who talk most compassionately about souls, but who are, practically, indifferent to the tem

poral condition of man. They are enthusiastic in contending about the doctrine of "justification by faith," but are dead to all questions of political reform or sanitory improvements. They will subscribe for Bibles and churches, yet sanction the very customs and laws that deprive the people of clothing and bread. I have no doubt that if this poor man had talked about his soul, both the Priest and the Levite would have paused in sentimental sympathy. There are men who will profess to weep over the spiritual woes of others, but are regardless of their temporal sufferings. This was not the philanthropy of Christ.

IV. THAT GENUINE PHILANTHROPY IS MOST MANIFESTLY UNSELFISH. There were three circumstances connected with this case that would have prevented a selfish man from doing what the Samaritan did. 1, The want of observers. There was no one to look on and applaud. Had this been the case, probably, the Priest and the Levite would have rendered help. 2. Exposure to peril. It was a desolate road, infested with robbers, and the ruffians who perpetrated the injury on this poor man could not have been far off. True philanthropy makes us forgetful of self. 3, Liability to accusation. He might naturally have thought, if I am found in contact with this man, probably, I shall be charged with the crime, and should it be so, I have no way to clear myself. Had there been a particle of selfishness about this man these reasons would have precluded the act.

V. THAT GENUINE PHILANTHROPY IS EVER PERSONALLY PRACTICAL IN ITS CHARACTER. There is a spurious philanthropy, very popular now-a-days, which expends itself in talk, and prayers, and speeches, and contributions, to enable some society to help the distressed. This was not the philanthropy of the Samaritan. He dealt with the sufferer himself, he made the case his own. "He bound up the wounds," &c.

VI. THAT THE EXERCISE OF GENUINE PHILANTHROPY IS THE DUTY OF ALL. "Go thou and do likewise." Implying