not, said Pilate to Him, that I have power to release thee? Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above." Note that where the avenging is pictured in this passage, the two sides spoken of in the former part of it— man and nature-are summed up in the terrible destruction of the human. So terrible is this, that a burning world is lost sight of! The first picture of desolation is as nothing to the second; and the woe is seen to reach its intensity in this regard.—J. Macrae Simcock. A BLESSED LIFE. xxxiii. 15-17. He that walketh righteously, &c. This is a gleam of bright sunshine after a heavy storm. It describes a truly happy, holy life, such as we may all attain, and may all well desire to be ours. 1. It is a gracious life. This is not specially mentioned here. We have only what is outward and visible described. But this always implies an inward hidden life. When we see such a great, green, spreading, fruitful tree of righteousness as this, we may always assuredly conclude that, deep in the heart out of sight, there must be a great, strong, living Lebanon-root of faith and love (Tit. ii. 12). This is the secret or source of all that follows (H. E. I. 2840, 2841, 4092-4095). "He 2. It is an upright life. "He that walketh righteously." A man's "walk" is his whole conduct in all the positions and relations in which he stands. All that this man does is conformed to the law of God and the example of Christ (Luke i. 6). "He speaketh uprightly." Most important (Jas. iii. 2, i. 26; P. D. 3384, 3394). despiseth the gain of oppressions." He will not take advantage of his neigh bour's distress; will not be hard upon him when his back is at the wall; will not abuse his ignorance or simplicity by charging more than a commodity is worth. "He shaketh his hands from holding of bribes." He abhors such temptations. Judas, from an awakened conscience, horror-struck at what he had done, cast the bloodmoney which he had received on the ground; but this man, from a clear, enlightened conscience, at peace with God, casts from him all that would offend the Lord. "He stoppeth his ears from hearing of blood." There is a killing of character by slander and insinuation, but he will have none of it (P. D. 3108). "He shutteth his eyes from seeing evil." He is like God; he cannot look upon sin. He hates it; can find no amusement in it; knows its tendency and its fearful end. Through the unguarded eye comes ruin (Josh. vii. 21; 2 Sam. xi. 2). Pictures and descriptions of evil often destroy. Have we not here a beautiful, noble character? and yet this is what believing in Christ and walking in His footsteps will always produce. But there must be the root, Christ dwelling in the heart by faith, else the outward life, however fair and seemly, will be only a make-believe, a wretched caricature, that will break down in the time of trial, and be rejected in the day of the Lord. "He shall 3. It is a heavenly life. dwell on high." His heart is set on things above (Eph. ii. 5, 6; Col. iii. 1-3; Phil. iii. 20). He has already come to Zion, the city of the living God, the heavenly Jerusalem: he really dwells on high (H. E. I. 27662779). 4. It is a safe life. His real all is above, beyond the reach of chance and change. He is still beset by foes, but he is safe. "His place of defence is the munitions of rocks" (Ps. xviii. 2, 3, &c.) "His 5. It is a well-supplied life. bread shall be given him, his water shall be sure" (Ps. xxxiv. 10). But man needs more than bread to eat and raiment to put on; like the Master, the servant has meat to eat of which the world knows not (Ps. iv. 6, 7, liii. 5, 6). He has growing light, increasing life, fuller assurance, and fresh Ebenezers from day to day. 6. It is a hopeful life. "Thine eyes shall see the King in His beauty." There is a blessed beginning of the fulfilment of this promise now (John xiv. 21–23; H. E. I. 974, 975). “They shall behold the land that is very far off." To Christ's friends things to come are revealed by the Holy Ghost. They see Jesus, already crowned with glory and honour, and fairer than the sons of men. Like the patriarchs, they see the city which hath foundations, whose builder and maker is God. Like Moses, they gaze the landscape over and gird their loins; they take courage and press on (H. E. I. 2771–2779). Such a life leads to a blessed death. The two go together. We cannot have the one without the other. Balaam thought he could, but it was in vain. Such a life prepares for a happy meeting with the Lord, if He should come while we are still present on the earth (Matt. xxiv. 46).-John Milne: Gatherings from a Ministry, pp. 325–331. THE BLESSEDNESS OF THE SERVANT OF GOD. xxxiii. 16. He shall dwell on high: his place of defence shall be the munitions of rocks; bread shall be given him, his water shall be sure. This is part of the answer to the question proposed in ver. 14. The overthrow of Asshur has been predicted; but the judgment of Asshur is a lesson for Israel as well as for the heathens. For the sinners in Jerusalem, there is no abiding in the presence of the Almighty. They must repent. "God is a consuming fire." His furnace was in Jerusalem. Therefore they inquire, "Who among us can dwell with everlasting burnings?" The prophet answers their question in ver. 15. It is the description of a God-fearing man from the Old Testament point of view. Because of the predominating religion of his heart, he avoids the sins of his times. A Christian, in like manner, renounces sin, and, so far as the world's principles and practices are sinful, sets himself against the world. Instead of being afraid of the Divine anger, as sinners and hypocrites are, he dwells in blessed security, with God for his Friend (ver. 16). Three things distinguish him from the unbelieving world elevation, provision, and security. I. ELEVATION. "He shall dwell on high." Leaving out of view the temporal advantages that sometimes accrue from true religion as being only incidental, let us look at the elevation it secures with regard to— 1. Thought. Christianity directs the mind to the most elevated themes, fosters the habit of thought upon them, and through them refines and elevates the mind itself. When a man is converted he generally becomes interested in topics beyond the requirements of his daily life. Mind is awakened. Mental activity is required. In any number of uneducated men, some Christians and some not, the Christian section will probably be the more intelligent and thoughtful. If an educated man is converted, the influence is equally marked. His previous attainments remain, and his mind receives a new impetus from the world of spiritual thought now discovered. He thinks of God, Christ, redemption, holy influences on men from on high, the invisible, heaven, eternity. The mind cannot fail to be uplifted by contact with such themes as these. 2. Character. Doubtless much excellence exists among men apart from personal religion. The civil, social, and commercial virtues are often exemplified by men who make no pretension to religion. Even in these respects the best man without it would be better with it. But we must rise higher. Men never rise above their ideal. The ideal of a man without religion does not rise above his obligations to man; but the ideal of a man in Christ is to be like Christ. It comprehends all dispositions, sympathies, duties that either look Godward or manward. It is Divine perfection. It is not yet realised; but the entertaining and striving towards it will lift him to a loftier moral altitude than if his ideal were lower; when all allowance has been made for human imperfection, it remains true that the Christian is "the highest style of man." 3. Relationship. Believers are closely connected with Christ, their Saviour, their Head, their Elder Brother. They are "united to Him," "in Him." Terms are employed that give the idea, not, indeed, of personal identity, but of such close relationship that whatever concerns Him concerns them, and whatever glorification He attains they are to share. Through Him they are "the children of God," and heirs of the celestial inheritance. Is it possible for relationship to be loftier 4. Companionship. The man is known by his chosen associates. The young man that keeps low company makes it plain that his tastes are low. Fine natures can only enjoy congenial society. When a man becomes a Christian, he seeks the society of Christians. And not only are his human companionships superior to those he previously courted, he enjoys a Divine companionship which is the supremest dignity. "Our fellowship is with the Father, and with His Son Jesus Christ." Is it not dwelling "on high" to have free access at all times to the King of kings1 5. Influence. The God has made us kings of men. time is coming when the principles we hold shall, by our means, pervade the mass of humanity. Already, in a thousand quiet ways, in families, in schools, in churches, in populations, the influence of individual Christian men is felt to be good and gracious as far as it extends. Christian fathers and mothers will live in the recollection of their children and their children's children when the memory of the wicked shall rot (H. E. I. 10891095). 6. Destiny. He is to be crowned and enthroned in the abiding glory. "He shall dwell on high" (H. E. I. 1073-1076, 1106, 1112-1119). II. PROVISION. "Bread shall be given him, his water shall be sure." His wants shall be supplied in his elevation. All necessary temporal supplies and spiritual provision. Christ the bread of life. III. SECURITY. "His place of defence shall be the munitions of rocks." There is an enemy who would gladly attack and overcome him; but he has retired to a place of perfect safety. Inaccessible to the adversary. Will endeavour to dislodge you by various means; such as: 1. Temptation, which assumes many forms. Grows out of everything. Keep before you the lofty ideal; constant effort, watchfulness, government of thought and desires, Divine aid. 2. Trouble. It becomes temptation. It tries faith. Cry to God. 3. Death. It is the last enemy. Christ, our defence, will triumph. What a privilege to be a Christian ! For what would you exchange it? Not the world's sins, pleasures, possessions.-J. Rawlinson THE PROSPECT OF THE GODLY. xxxiii. 17. Thine eyes shall see the King in His beauty; they shall behold the land that is very far off. The literal application of this prophecy is generally supposed to have reference to the deliverance of the Jews from the Assyrian army. They would then have the joy of seeing Hezekiah in his goodly apparel, and, freed from the presence of the invader, would be left at liberty to enjoy their own pleasant and goodly land. The deliverance was accomplished (2 Chron. xxxii. 21). But there is another ap plication of the text-to the beatific vision of the King of kings in the heavenly land. Let us then consider I. THE GLORIOUS PROSPECT BEFORE THE CHILDREN OF GOD. "Thine eyes," &c. The prospect respects-1. The vision of Christ. Christ is King. Of Him Melchisedec, David, and Solomon were types (Ps. ii. 6, &c.; John xviii. 36; Heb. ii. 9; Rev. i. 5; 1 Tim. vi. 10). Patriarchs and prophets saw Him in human form. The Jews saw Him in His humiliation, as "a man of sorrows," &c. The apostles and disciples saw Him in His risen glory. John saw Him in the vision of Patmos (Rev. i. 13, &c.) Hereafter all His people shall see Him "in His beauty," in all His regal splendour and magnificence. They shall see Him clearly, fully, eternally. 2. The vision of heaven. "The land," &c. Of heaven Canaan was a type. It was a land of beauty and abundance; of freedom, after the slavery of Egypt; of triumph, after warfare; of rest, after the toils of the desert. Its crowning distinction was the Temple, which God filled with His presence and glory.. But heaven is all temple. II. THE CERTAINTY OF ITS REALISATION. "Thine eyes shall," &c. 1. This was contemplated by Christ in our re demption. He designed our emancipa tion from the dominion of sin, our deliverance from this present evil world, and also our elevation to His glorious kingdom (Heb. ii. 10; John xvii. 24). 2. This is repeatedly the subject of the Divine promises (Luke xxii. 29, xii. 32; John xiv. 2, 3, &c.) 3. To this tends the work of grace in all its influences on the soul. See what our calling is (1 Pet. v. 10); to what we are begotten (1 Pet. i. 3, 4); why we are sanctified (Rev. iii. 4). 4. A goodly number are now enjoying the fulfilment of these promises (Rev. vii. 9, 14). 5. The glory and joy of Christ would not be com plete without the eternal salvation of His people (Isa. liii. 11). III. THE PREPARATION NECESSARY FOR ITS ENJOYMENT. Nothing is necessary in the way of merit, price, or selfrighteousness. But if we would see the King, we must make Him the object of our believing, affectionate regard now. 2. If we would see "the land," &c., we must seek and labour for its attain ment (Heb. xi. 16, iv. 10). — Jabez Burns, D.D.: Pulpit Cyclopædia, vol. ii. pp. 154-157). THE BEAUTY OF CHRIST'S CHARACTER. There is a difference between the worthiness and the beauty of a character. A poetic beauty adorns the worth of Christ's character. WHAT ARE THE ELEMENTS OF THE SUPREMELY BEAUTIFUL CHARACTER OF CHRIST? I. Sensibility. This is a word to be preferred to sensitiveness, for it includes sensitiveness; it has the passive quality of sensitiveness with activity of soul in addition exercised upon the impressions received. The more perfect the manhood, the more perfect is this sensibility. The total absence of it is the essence of vulgarity. The presence of it in its several degrees endows its possessor, according to the proportion of it, with what Chaucer meant by "gentilness." (1.) It does not seem wrong to say that there was in Christ the sensibility to natural beauty. He also, like us, wished and sought that Nature should send "its own deep quiet to restore His heart." We find His common teaching employed about the vineyard and the wandering sheep, the whitening corn and the living well, the summer rain and the wintry flood and storm. (2.) Still higher in Him was an intense sensibility to human feeling. He saw Nathaniel coming to Him, and in a moment frankly granted the meed of praise (John i. 47); when the malefactor on the cross appealed to Him, Christ saw at once that the fountain of a noble life had begun to flow (Luke xxxiii. 43). It was the same with bodies of men as with men ; He wove into one instrument of work the various characters of the Apostles; day by day He held together vast multitudes by feeling their hearts within His own; He shamed and confuted His enemies by an instinct of their objections and their whispers; men, women, and children ran to Him, as a child to its mother. How did the sensibility of Christ be come active?-1. As sympathy with Nature. There are many who never employ either intellect or imagination on the impressions which they receive. Remaining passive, they only permit the tide of the world's beauty to flow in and out of their mind; they do nothing with it. In Wordsworth, each feeling took form as a poem. As Christ walked silently along, He lifted up His eyes and saw the fields whitening already to harvest; and immediately He seized on the impression and expressed it in words. It marks a beautiful character to be so rapidly and delicately impressed; but the beauty becomes vital beauty when, through sympathy with and love of what is felt, one becomes himself creative of new thought. Sometimes such sympathy is shown through the imagination, as when Christ, seeing the cornfield by the shore of the lake while He was teaching, looked on the whole career of the field, and combined impressions taken up by the imagination into the Parable of the Sower. Sensibility becoming sympathy is discriminating. Praise without distinctiveness is wearisome. We find perfect discrimination in the illustrations Christ drew from Nature. How exquisite the passage beginning, "Consider the lilies!" This distinctiveness appears still more in the choice of places for certain moods of mind,-the temptation in the wilderness, the hill-side for prayer. In all this, Christ recognises natural religion as His own, and bids us believe in its beauty, and add it to the spiritual. 2. As sympathy with human feeling. Examples of this are numerous. His tenderness stayed Him on the wayside to satisfy the mother's heart and to bless the children; touched by the widow's weeping, He gave her back her son. "Jesus wept' even at the moment when He was about to give back the lost, because those He loved were weeping. How discriminating the sympathy which gave to Martha and Mary their several meed of praise! How unspeakably beautiful the words, "Woman, behold thy son!" Friend, "behold thy mother!" This, then, is loveliness of character. Remember, we have no right to boast of our sensibility to the feelings of others; nay, it is hateful in us till we lift it into the beauty of sympathising action. Remember, too, its wise discrimination. Christ, while feeling with all the world, sanctified distinctiveness in friendship and love. II. Simplicity. Milton tells us that poetry must be "simple." The beautiful character must also possess this quality. But by simplicity is not meant here the simplicity of Christ's teaching. What is meant is the quality in His character which corresponds to that which we call simplicity in poetry; and that which is simplicity in art is purity in a perfect character. The beauty of Christ's purity was first in this, that those who saw it saw in it the glory of moral victory. His purity was not the beauty of innocence in a child; it was purity which had been subject to the storm, which had known evil and overcome it. And from this purity, so tried and victorious, arose two other elements of moral beautyperfect justice and perfect mercy. Innocence cannot be just, nor is the untempted saint fit to judge; but Christ is able to be just and yet merciful, because He is entirely pure. III. Passion, defined as the power of intense feeling capable of perfect expression. Milton tells us that poetry must be "passionate." We may transfer it directly to character as an element of beauty. It was intense feeling of the weakness and sin of man, and intense joy in His Father's power to redeem, that produced the story of the "Prodigal Son." "Come unto |