"rightcot)RJ:IC~~ anrl 1p!)aco kissed each other." The spiritual kingdom could ha.ve no other basis. than, God',s,.righteousness, and Jesus must clear that righteousness of all misapprehension, and show men how it lies as the corner-stone of the kingdom which ho.built up. II. 'I'm~ INOREABE 011' TllE RIOHTEOUB KINGDOM. Jt must be progressiue, because it h!ls vitality, which necessarily involves increase and growth; it must be aggressive, because there i,s a war-spirit in all righteousness; it cannot abide quietly beside evil, or rest until all e~il is,conque,:e<l and won. It is as light, and must conflict with darkness. It must be universal; for, being the kingdom of the one God, it is the king lorn of all men everywhere. 'l'her11. is no end to the labours of the servants of this kingdom, until tµe very utrnost limits of the earth are reached. Men must know the name of God the Saviour, from "the rising of the sun unto the going down of the same." nt. THE BTABILlTY OF THE RIGHTEOUS KINGDOM. It is the kingdom of God, the good, the righe; nnd it is kin. with him, and stable as be, is. "Who shall harm you, if ye be (ollowers of that which is good?" Evil can never become so strong as good, Good has always ~od "at the back of it." And security means peace and prosperity. 'l'he fir~t,an\l, essential work of all ,governments is to obtain perfect security for life and for property. Then commerce will flourish, and civilization will advance. Men can trust the governme,l),t,,, and adventure their wealth in business enterprise. The righteous kingdom of Messiah gives absolute security to its members. No man in it ever wants to wrong his brother, so no disturbances come to shake its stability. IV. THE PERPETUITY OF TBE RIGHTEOUS KINGDOM. No forces can ever arise in any age to stop it. National sins bring on the destruction of nations. Right must be ete~nal. It can n~ver :be replacerl by a better. "Against it the. gates of hell cannot prevail.". It may, in conclusion, be shown that tbe rule of righteousness ensures peace, power, prosperity, universal piety towards God, and universal brotherhood amongst men.-R. T.
Ver. 12.-The Divine anger, "For. all this his anger is not turned away." The reference of the previous verses is to the calamities which are surely overtaking Rezin of Syria, and Pekah. of Israol, as j.udgments on them, signs of Di vine indignation, for their schemes against Judah. Hezin was threatened by Assyria; Pekah was threatened both by his former ally, Israel, and on the other side by the Philistines. As yet, however, these judgments had not proved effectual in humbling Rezin and Pekah, or in lea.ding them to forsake their self-willed ways and seek the help and guidance of Jehovah; so yet more and heavier judgments must come on them, and they must not think, because there seemed a little lull in the storm, that Divine wrath was abated, Divine judgments were exhausted, or God's outstretched hand drawn back. I. DIVINE ANGER, OF.ING THAT OF AN INFINITE BEING, CAN NEVER BE AT A LOSS FOR MODES OF EXPRESSION. There are always fresh arrows in his quiver. This should check all carnal security. Clear heavens may but mean gathering storms. Hush in the evening air may but indicate approaching earthquake. The seemingly secure house of prosperity may be within a moment of the lightning-flash. God can always find out how best to smite. II. DIVINE ANGER, BEING A REMEDIAL FORCE, WILL nOT CEASE UNTIL ITS PURPOSES ARE WROUGHT OUT, It proposed the humbling of Syria and Israel, and the conviction of the sin ,of their wilfulness and ungodliness. Therefore, if Syria and Israel resisted one expression of the anger, another must be found. Since the anger works only towards good, we may well say, "Blessed be God, that he will never cease to be angry until he is enab~ed to forgive." III. DIVINE ANGER, ·»EING THE BTERN. smE 011' LOVE, SPENDS ITSELF IN CORRECTIVE DIBPEllBA TIONS. If we. ask what Di vine love would do for sinners, for rebellious, for persistent sinners, t~en the answer will tell us what Divine anger would do for them. 'l'o tho resistant nnd wilful God's dealings take form as anger. To the submissive a.n<l humble God's dealings take form as chastisement. 'l'he features prominent in Divine dealings we ourselves determine by the response which we make to those dealings.-R. T.
Ver. 16.-The sin of leading others astray. The point of the expression is, that the leo.dcrs of the nation are m\lly mislenders. The persons referred to a.re described 111. TRE :soolt or '11HJil PROPHET tSAtAit.
ver. 16 1U1 "the ancient and honourflble," and as "the prophet that teaoheth lies," evidently including those having influence by reason of their social statue, and having influence by reason of their official positions. It is well for us to remember the responsibility of positions as well a.~ of talents. Society is directly affected by the momlity, the prevailing tone, the intelligence, and the religiousness of the upper and the learned classes. Leadership is also a talent or endowment, given by God to individual men and women, and so it is to be regarded as, and used as, a Divine trust. A man's power of leadership among his fellow-men is to be Ill.id on God's altar, and used in God's service. I. EVERYBODY HAS SOME INFLUENCE ON OTREBS; by virtue of: 1. Relationship, as masters, husbands, fathers, etc. 2. Position, one class of society becoming ideals to the cla.ss below them. 3. Character, natural and trained. 4. Education, involving superior knowledge and mental control. II. So:r,rn HA VE VERY SPECIAL POWERS OF LEADERSHIP. Illustrate by the first Napoleon. Some men seem to master our wills, and compel us to do whnt they wish. We find such persons in all spheres of life. The power is one of the secrets of success in business. It is often the genius of secretaries, and of teachers. Illustrate from '1'. Moore's poem in' Lalla Rookh,' "The Veiled Prophet of Khorassan." Ill. Suen ri.."FLUENCE MAY BE MADE A CORSE. Leadership may cover and excuse wrong-doing. Personal relations may disturb moral distinctions. IV. SuCH INFLUENCE MAY BE MADE A BLESSING. Leadership may present the example of righteousness and obedience. Personal relations with others may be Christ-like, and so a leading towards goodness and God. Special Divino judgments come on those who determinedly lead others astray. The enticer and seducer who wile into the ways that lead down to the pit, God surely hateth and watcheth. His hand will be heavy on them some day.-R. T.