thll wolf, the goat by the tiger. And God e&id, 1 Bring me 11 &acrifice, not from them tlJ.at persecute, but from them• that are persecuted.'" 2. Mere attendance on public wdrehip is not acceptable, Who halt required them, Jehovah B.Sks, to "wear out" his courts? Their thronging and their noise is offensive to him. Their meat offerings are vll,I}ity; meoning nothing spiritual, they have ho value whatever. The incense itself, the finest Havour and nroma of the offering, stinks as it were in the nostrils of God. New moon an'd sabbath, and all the innumerable solemnities,-they are hatefol and burden- eotne to Jehovah. He cannot endure the contradiction-wickedness and worship. Quantity goes for nothing, quality is everything in the service of God. There is only one act of true worship, but it fills a lifetime. Repetitions of unmeaning acts harden the heart, dull the perceptions, accumulate guilt. Homer spoke of the crimes of men "going up to the iron heaven." So here the heaven is like an iron bound, not suffering the prayers of the wick.ed to pass through. III. THE TRUE· DIVINE SERVICE. 1. It consists in moral, aB distinguished from ritual acts. In ma.king the "inside of the cup and platter clean. It is a "washing" of the soul from those thoughts and passions which lead to sin. It is a giving of one's self up to the godly sorrow that works repentance. "When the gates of prayer in heaven are .shut, that of tears is open," says the Talmud. What more blessed than the tears of the sinner over his sin? The rainbow of hope never fails to overarch them. 2. It has a negative side. Self must be denied in every evil meaning that self bears. The evil lusts and habits in the embrace of which we have been locked, must now be held· at arm's length, and a. divorce a mensa et tO'T'o be effected. Every true learning must be preceded by an unlearning; there must be a pause and a turning of the whole person, in short, a conversion, before we can start on a new course. God's voice says to us, "Hold I Leave off! " as often as it says, "Go forward!" Habits form unconsciously. It is, perhaps, a question•more important to ask, because easier to be answered and dealt with-Are we doing anything to break off bad habits? It is God's part to weave and form the good in us. We should make space and room for him to operate in our souls. 3. It has wpositive side. We are to learn-to inquire, to seek, in order to act rightly. 'fhought is the soul of act. We learn to do well by looking to good examples. The "consideration" of Christ is the life-business and art of the Christian. " Why do I tell yoi:C incessantly to study the old masters?" asked a great painter of his pupils. "Because the great masters are nearest to nature" (Ingres). So Christ is nearest to God, fo the nature and soul of all goodness. "Learn of me!" Nor can we approxi- mate to right living without much seeking, much thought, comparison of experiences, much earnest prayer. " Show me thy ways, teach me thy paths!" Note the stress laid upon justice. .This is the basis of character. Love is a va,,,"11e sentiment without it, and may work as much harm as good. Love strengthened and purified by justice.- this is· the ideal of the good man's character. It is the imitation of God. And to seek to resemble the revealed Divine in temper and in life,-this is the essence of worship, the heart of piety.-J. Vera. 18-23.-Argumentand conviction. I. THE TRIAL OF THE CABE. 1. God i.~ ,·eason, otherwise he could not be God of justice. And if the nature can defe::i.d. itself, clear itself from guilt, its plea will be allC1wed. Just so in eh. xliii. 19, the imagery uf a court of justice is presented: "Let them bring forth their witnesses that they may be justified, and let them hear, and say, It is true." The question is-Can the nation clenr itself from the charges alleged against it? If so, the deep fixed stain that now seems to rest upon them shell be taken away, and they shall be white as driven snow or as undyed wool. , 2. God appeals to fixed principles of right. These have long becu known, are written in the conscience of the people. A willing spirit of obedience t,, Divine law is assured of blessing; rebellion brings about hostility, invasion, and rul those calamities from which the people are now suffering. Ha,e these curses come "cause- less" upon the people? Or are they the just consequences of disobedience? Let them answer. :A long pause and silence convey the admission of guilt. They have no nrgument to urge, no cause to show why judgment should be stayed. II. THE PROPHET'S LAMENTATION. He, as daysman, or go-between, mourns over the city thus convicted, unable to stand in judgment against Jehovah. He is compelled in this cause to turn witness against his own people. Once loyal and pledged as in the 16 THE BOOK Ol<' THE PROPHE'l' ISAIAH. [oB, I, 1........ 81,
covenant of marriage to Jehovah, the city hBS become like her who "fore&kee the guide of her youth 1md forgets the covenant of her God." Where once the splendid seat of justice and purity stood, there is now lawleBB bloodshed. The pure metal of her virtue has been debased; and "as water unto wine" is her moral feebleness now as contrasted with her moral strength then. They who, as rulers, were set for an example of obedience to God, integrity among men, are rebels and thieves' comrades. Instead of withholding their hands from bribes, they greedily clutch after them. Pity and mercy fire extinct; the orphan and the widow are thrust aside. 'l'he guilt of guilt lies in the uee of power without love. Christ, as the impersonation of humanity and of love points out that the condemnation of evil conduct lies in this, that love is wanting. Th~ splendid temple ritual was naught, because there was no lovo in it, as their conduct out of the temple so clearly showed. We may never miss a Sunday service or II celebration of the communion, yet for all that be undone. And many who have never been "professed" Christians will be, on other grounds, professed by Christ.- .-J.