No. CXVIII.

Subject: MODEL PHILANTHROPY.

"For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.”—ISAIAH lxii, 1.

The text suggests certain thoughts concerning Model Philanthropy. I. It is RELIGIOUS IN ITS IMPULSE. "For Zion's sake," etc. The terms Zion and Jerusalem stand as the grand symbols of religion, and the writer may be justly regarded as saying, “For religion's sake." Genuine religion is the fountain of genuine philanthropy. No man will love humanity rightly, who does not love the Infinite Father first. In truth, philanthropy is at once the result and the ritual of religion. II. It is MORAL IN ITS AIM. "Until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." The grand end of true philanthropy is to promote universal righteousness amongst the race to establish rectitude in the world. It seeks man's temporal benefit by improving his spiritual character. It knows that if moral rectitude is established in the world, pauperism, bad governments, and other social evils must pass away: that human happiness will be as bright as a lamp that burneth. III. It is RESOLUTE IN ITS SPIRIT. "I will not rest." True philan thropy is not a spasmodic effort; not an occasional service; not a mechanical agency. It is one inflexible purpose running through the life.

No. CXIX.

Subject: THE RIGHT DIRECTION OF THE HEART.

"The Lord direct your hearts into the love of God, and into the patient waiting for Christ."-2 THESS. iii. 5.

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The heart is the man. "As a man thinketh in his heart, so is he." "So is he" in relation to the universe and God. The text indicates the right direction of the heart. What is the right direction. I. A direction into the "LOVE OF GOD." What does this mean? Into God's love for us? No; we are born into this. This is at once the cause and means of existence. We live in it as in an atmosphere. God's love is the ocean in which the uni verse floats, the air in which all creatures live, move, and have their being. But it means, into love for Him. Love for Him

should be the inspiration and sovereign of our spirits. This is the normal state of souls; the loss of this is man's fall; the repossession of this is man's recovery. To get the soul again into this love is to get it away from the empire of the devil, is to get into a paradise of everlasting bliss. II. A direction "INTO THE WAITING FOR CHRIST." This implies-(1) A belief in Christ's personal existence. (2) A conviction that He will appear one day to the soul. (3) An assurance that His appearance will be of immense good. Hence the waiting. This waiting requires patience; for the consummating good approaches slowly. "How long, O Lord," etc., etc.

No. CXX.

Subject: THE QUICKENING NECESSARY TO PRAYER.

'Quicken us, and we will call upon Thy name."-PSALM 1xxx. 18. Man requires spiritual quickening before he can pray. He must be quickened-I. With the sense of the DIVINE PRESENCE. Who can pray without the vivid realization of the Divine personality, the Divine presence, and the Divine intreatability ? II. With the sense of MORAL OBLIGATION. Who will pray without feeling the strongest convictions of duty to love, serve, and honour the great God? III. With the sense of SPIRITUAL NEEDS. Sense of dependence underlies all prayer, all religion, all worship. This sense which, alas! is deadened within us, must be quickened before we can pray.

No. CXXI.

Subject: A CHARGE TO CITY MINISTERS.

"Son of man, cause Jerusalem to know her abominations."-EZEK. xvi. 2. The charge here given to Ezekiel may be applied to all city preachers. I. Ezekiel had a cOMMISSION TO A CORRUPT CITY; So have you. Superstition, sensuality, formality, worldliness, were rampant in Jerusalem. But were her sins greater than those of Manchester, Glasgow, London? II. Ezekiel's commission was TO REVEAL THE CORRUPT CITY TO ITSELF; this is yours. Why should this be done? First, Because the moral corruptions of a city expose the population to terrible calamities. (1) Calamities in this life-diseases, pauperism, lunacy, etc. (2) Calamities in the life to come. A terrible retribution awaits the wicked. Second,

Because the city itself is ignorant of its moral corruptions. "They know not what they do." Nor do they know their moral destitution. Poor, miserable, blind, naked, etc. Go and tell them. Take the torch of the Gospel into their midst, and let it flame down upon their consciences. Thirdly, Because a revelation of it to itself, may lead it now to moral reformation. Fourthly, Because unless you make this revelation to it, no one else can be expected to do it. Who else will or can do it? Not scientists, legislators, merchants, soldiers. Most of these fatten on these corruptions. The work is given to you.

Pith of Renowned Sermons.

OLD DIAMONDS IN NEW SETTING.

BY W. S. POWELL, D.D.,

Master of St. John's College, Cambridge.

Subject:-The Prodigal.

"And he said, A certain man had two sons: and the younger," etc.LUKE XV. 11, 12.

But

THE principal design of our Saviour in this parable was, to teach the doctrine of universal redemption. the calling of the Gentiles to the kingdom of the Messiah was a thing so offensive to the Jews, that it was necessary to wrap up the truth in the folds of a parable.

Notice:

I. THE BEHAVIOUR OF THE PRODIGAL. 1. The extravagance of the young man was not of the most criminal kind. What he wasted was his own; there does not appear any degree of injustice mixed up with his folly. His request to his father was, "Give me the portion of goods that falleth to me," the portion that belongeth to me according to the law of inheritance. Both the Jewish and Roman law allotted

a portion to every son; the young man therefore only desired the immediate possession of that fortune which must after a few years devolve to him. 2. Another alleviation of the prodigal's fault, is the situation in which he commits it. Having gathered all together, he removes, with his father's consent, it seems,-perhaps to improve his fortune by trade,―into a distant country; in that distant country, far from all the friends whose admonitions might have checked his extravagant folly, he consumes his substance. His own conscience ought to have checked it. But yet he is entitled to more lenity in our censure than if he had continued in a course of vain, luxurious expense, unmoved by any of those exhortations and remonstrances to which nature and religion most oblige him to attend. 3. If the young man's behaviour thus far admits of apology, all that follows deserves praise. Having spent all, he is willing to earn bread by an honest employment, submits to the meanest of all offices, that of feeding swine. Yet so justly sensible is the prodigal of his former wickedness, so strongly does he feel the shame of appearing in his father's presence, that he rather undertakes this hateful employment than will venture to approach him. He resolves at last to confess his crimes, that he may be received into the lowest station in his father's family, even below slaves-hired servant. Notice: :

II. THE WRETCHED CONDITION ΤΟ WHICH HIS VICES REDUCED HIM. It was a state of extreme want, the more severely felt from a habit of expense, and aggravated by an uncommon and unforeseen calamity. 1. An extraordinary famine arose in the country. Nor ought this to be considered as an unnatural aggravation of the misery which follows extravagance. Soul famine is the greatest of all calamities. 2. His vicious

habits had incapacitated him to repair his fortune. Bad habits gradually destroy the best faculties of the mind as well as the health and activities of the body. Had not the prodigal rendered himself unfit for any liberal or reputable employment, he would not have undertaken the meanest and most disgraceful. 3. In this wretched condition he met no

pity. This representation is fully justified by the common behaviour of mankind. For how can they hope to support one who has voluntarily cast himself to the ground? Or, how to make him happy with a little, who has been accustomed to lavish much?

III. THE RELIEF HE OBTAINED FROM HIS FATHER'S KINDNESS. Necessity gave him confidence; he makes the trial; and succeeds beyond his utmost wishes. As soon as his approach is known, the kind father runs to meet him; falls on his neck and kisses him; and orders immediately to be brought to him a robe, a ring, and shoes-the several parts of dress which distinguished a freeman from a slave; and he celebrates his return with unusual festivity. Learn: 1. That vice and folly, though not of the worst kind, are followed by misery, even in this life.

"Be not deceived, God is not mocked," etc.

2. That the evils we bring upon ourselves are often more lasting than the vices or follies which occasion them. The prodigal continued to suffer after he had ceased to be criminal. 3. Learn to form a right conception of God's compassion towards repenting sinners. His lovingkindness towards the erring is boundless.

London.

ALONZO GRIFFITHS.

ISA. XI. 1-5.

I. The human origin. II. The Divine endowments. III. The judicial work of Christ.-THOMAS BAROW.

ISA. LV. 2.

I. God's rebuke of man's folly, "wherefore."

II. God's provision for man's need, “hearken.”—Thomas Barow.

2 COR. XII. 2-4.

1. The reality and nearness of the spirit world.

II. The capacity of the human soul to hold intercourse with the spirit world.

III. The profound secrecy which enwraps the spirit world.-THOMAS BAROW.