introduces a very affecting incident-an incident related in the most simple but impressive manner-an incident which carries conviction to the heart. We presume not to add to the excellence of the passage, our aim shall be, to point out a few of its more obvious beauties. "A certain man went down from Jerusalem to Jericho, and fell among thieves." The road from Jerusalem to Jericho, is said to have been much infested with robbers; by such lawless banditti this traveller was attacked, and treated with inhuman barbarity: "They stripped him of his raiment, wounded him, and departed, leaving him half-dead." While thus he lay naked and helpless, stretched on the ground, a Priest chanced to come down that way; and when he saw him, he passed by on the other side! A Priest-yea, a Priest of the Most High God—of that God who desires mercy and not sacrifice. And did so much suffering call for help in vain? could it not move compassion? no: his heart was steeled, he passed regardless on! And likewise a Levite, when he was at the place:—the Levite approached and took a nearer view, to satisfy curiosity, not to give relief; and when he had surveyed the unhappy object, he also, like the Priest, pursued his journey, unmindful of a brother in distress! See, here, a Priest and Levite destitute of humanity, ignorant of the character of that God whom they pretended to serve. Unfeeling men! did ye not know that mercy is a duty of primary importance, and that no service is more acceptable to God, than that which is beneficial to man? "But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee." It was kindly done. The generous Samaritan, overlooking national prejudices, discharged a debt due to humanity, and did that for a Jew, which a Jew would scarcely have done for a Samaritan. He did not stop to deliberate to what country the unhappy person might belong, but guided as it were by an instinctive impulse, he acted from the native benevolence of his heart. The instant he perceives a fellow creature in distress, he alights, and hastens to his

aid, and, after binding up his wounds, conducts him to an inn. Surely we may also suppose, that the same person who applied oil and wine to his wounds, would not fail to administer the balm of consolation to his mind: he spares no labour or expense to procure whatever could mitigate pain or alleviate distress. On the morrow, he defrays every charge, commits the care of his patient to the landlord, with an injunction to take care of him; and, what adds more to his generosity, he allows him an unlimited credit, saying, whatsoever thou spendest more, when I come again, I will repay thee. Here is a narrative the most beautiful and perspicuous: the different characters are finely drawn and well supported—a master's hand appears throughout the whole. Who does not blame the criminal negligence of the Priest and Levite? who does not feel the glow of sympathy, when he turns his eye to the good Samaritan? The Priest and Levite, we regard as men dead to feeling, and unworthy of their sacred office; the Samaritan, a name infamous to a Jew, performs an act of humanity which a Jew might be proud to imitate. In the first instance, we behold the form of religion without the power; in the second, genuine worth free from ostentation. "Which of these three, thinkest thou, was neighbour to him that fell among the thieves?" This plain question resolves the point: here is no room for evasion: the question admits but of one reply: the lawyer is constrained to answer, "He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise." In this command, the improvement of the subject is comprehended. Mercy is the grand doctrine of the Gospel, and is an express condition of our acceptance with God. Blessed are the merciful; for they shall obtain mercy. But if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. An offending brother, when penitent, we must forgive, till seventy and seven times. Our love to God, can only be shown by doing good to man; for if we love not a brother whom we have seen, how can we love God whom we have not seen?

Our Saviour, in his account of the final retribution, rests the awful decision, on the kind and benevolent affections alone, a kindness done to the least of his disciples, he accounts as done to himself; but inasmuch as ye did it not to the least of my brethren, ye did it not to me. He who pursued his fellow servant with unrelenting

severity, had his Lord's clemency revoked with regard to himself, and was subjected to the same punishment which he had inflicted on another. "To err, is human; to forgive, divine." But he that showeth no mercy, shall have judgment at last without mercy; for the measure which we mete, shall be measured to us again. The Supreme Ruler of the universe, rejoices over all his works to do them good, and must delight to see his rational offspring resemble himself. "Be ye therefore merciful, as your Father in heaven is merciful." Let us, then, be careful to cherish the kind and benevolent affections; to bear one another's burdens, and so fulfil the law of Christ. As workers together with God, may we study to smooth the rugged paths of adversity to each other, and, as much as possible, to lessen the portion of human ills. When a brother is struggling with adversity, and perishing with want, be it then thy care to alleviate his distress. Shut not up the bowels of your compassion, nor hide thyself from thine own flesh. Let no selfish motive contract the current of benevolence, but let it flow like a stream to quench the thirsty soul. So the blessing of him that is ready to perish, shall come upon thee; thou shalt reap a great and a sure reward; thou shalt derive from thence, an enjoyment of the purest and most exalted kind. To preclude all evil, is not in the power of man; suffering is the lot of humanity, and, under the government of God, is productive of good. But let it be remembered, that vice and misery are the same, and that to check the one, will prevent the other; that men by their misconduct, are too often the cause of their own misery, cannot be doubted, and it is but just that they should suffer for their folly. The laws of nature, which are the laws of God, cannot be transgressed with impunity; it is a necessary part of the present system, and a wise appointment of Providence, that men should feel the cousequences of their crimes, in order that they may be led to repentance and reformation. The sufferings of the profligate and vicious, may and ought to excite our commiseration, so far as to supply the wants of the present moment; but it is not required of us, that we should support them in their course of folly and extravagance. But if vice excite our pity, surely virtue has a double claim to our regard; and if the wicked may receive compassion sevenfold, truly the righteous seventy and seven-fold.

Let this reflection, then, sink deep into our minds,-that the greatest elevation of rank, may, in the revolution of events, soon be levelled with the dust-that all earthly possession, is, in its nature, unstable and insecure-and that no man can tell how soon it may be his lot to depend on the bounty of another. From this consideration, learn compassion; wherever real misfortune is found, when wretchedness meets thine eye, or the cry of distress assails thine ear, suffer not these to plead in vain, remember the good Samaritan, and go thou and do likewise.

CARLUKE.

On the Canon of Scripture.
(Continued from page 148.)

W. R.

We begin with the Inspiration of Christ. It was of the highest order. We are expressly told by John the Baptist, "that he (Jesus) speaketh the words of God; for God giveth not the spirit by measure unto him." And again, "He that cometh from heaven is above all, and what he hath seen and heard, that he testifieth." Our Lord asserts the same thing of himself. "I am come a light into the world, that whosoever believeth in me, should not abide in darkness.". "For I have not spoken of myself, but the Father who sent me; he gave me a commandment, what I should say and what I should speak.' "Whatsoever I speak therefore, even as the Father said unto me, so I speak." And again, "For the Father loveth the Son, and showeth him all things that himself doeth." In these passages of the Gospels, and in many others of similar import, Jesus distinctly declares the unqualified divine authority of his doctrine.

Now, we believe his testimony on this subject, for two reasons; first, because we perceive from his history, that he was a person of an upright and enlightened mind, and entirely free from all superstition and fanaticism; and secondly, because God bore ample testimony to the truth of his assertions, by the miraculous works which he enabled him to perform. If it be questioned, whether the inspiration or divine guidance of Christ, in matters of knowledge, extended beyond what was strictly connected with the immediate object of his mission, the reply is, that it is of no moment for us to discuss that point; because, it is very remarkable, that, in point of fact, he carefully con

fined his teaching to matters concerning "the kingdom of heaven," and to them alone. He evaded many questions

that were put to him, on other topics, with admirable prudence. Witness, among others, the instances of the Jews who brought before him the woman taken in adultery, and of his reply to the insidious question about the propriety of paying tribute to Cæsar.

It is enough for our present design to know, that on all topics of religion, his inspiration was undoubtedly plenary. What it was in other respects, is a question that may indeed affect our ideas of his peculiar character, or of his person, as it is usually styled in theological writings; but we prosecute our inquiry, without the slightest regard to any theory concerning the person of Christ. It is proper to advert to this, in the outset, because some of your readers may be prejudiced one way, and some another, by the supposed tendency of my design, to support one or other of the systems usually received on that subject. I declare that the design has nothing to do with that matter; and if, in the conclusion, it should throw any light on that subject, it will be only accidental, and in the way that every particular truth has a tendency to illustrate all truths.

But to return: we have said that the inspiration of Christ was of the highest order, and in all things relating to the divine will, character, and government (the proper subjects of his religion), it was plenary. It remains, however, to inquire, whether this plenary inspiration extended to the very words, or to the general spirit and meaning of his doctrine, and how far we have reason to presume, there can be any difference in these views of the matter?

And, here it is worthy of remark, that our Lord did not commit his doctrine to writing himself. He delivered it orally; and it was preserved by tradition, and propagated by verbal communication, for many years before it was written at all. The very earliest date which has ever been assigned for the writing of the first Gospel (Matthew), was eight years after the Ascension of Christ: but that opinion rests on no very good authority. Another opinion, that it was fifteen years, is more probable; but if we credit a very ancient tradition of the early centuries, that none of the Gospels were written till the Apostles were growing old, and become desirous of leaving a record in writing of their doctrines, in the prospect of being removed from the Church, either by the course of nature, or by