the country, and carried all before it. The miserable monarch quits his palace and his throne, flies in terror for his life, and conceals himself in a thorn brake. Here he is discovered. He is bound in chains, transported to Babylon, and there cast into prison. Here is secular degradation Here, away in exile, chains, and prison, like the prodigal, he began to think. His guilty conduct passed under sad review-memory brought past crimes and abused mercies in awful and startling forms before him, and his heart is smitten with contrition. He prays, his prayers are heard, and here, bereft of every vestige of secular greatness, he begins to rise spiritually, to rise as an intellectual and moral man. We may learn from

this

First: That man's circumstances are no necessary hindrances to conversion. If the question were asked, What circumstances are the most inimical to the cultivation of piety? I should unhesitatingly answer-Adversity. I am well aware indeed that adversity, as in the case before us, often succeeds in inducing religious thoughtfulness and penitence when prosperity has failed-that afflictions have often broke the moral slumber of the soul, and lead the careless to consider his ways. But, notwithstanding this, I cannot regard adversity itself as the most suited to the cultivation of the religious character. Sufferings are inimical to that grateful feeling and spiritual effort which religious culture requires. It is when the system bounds with health, when Providence smiles on the path, when the mind is not necessarily pressed with anxieties about the means of worldly subsistence, when leisure and facilities for religious reflection and effort are at command, that men are in the best position to discipline themselves into a godly life. But here we find a man in the most unfavourable circumstancesaway from religious institutions, and friends, and books, an ironbound exile in a pagan land-beginning to think of his ways, and directing his feet into the paths of holiness. Such a case as this meets all the excuses which men offer for their want of religion. It is often said, "Were we in such and such circumstances, we would be religious." The rich man says, " Were

I in humble life, more free from the anxieties, cares, responsibilities, and associations of my position, I would live a godly life;" whilst the poor, on the other hand, says, with far more reason, "Were my spirit not pressed down by the crushing forces of poverty; had I sufficient of worldly goods to remove me from all necessary anxiety, I would give my mind to religion, and serve my God." The man in the midst of the excitement and bustle of commercial life, says, "Were I in a more retired situation, in some rural region away from the eternal din of business-away in quiet fields, and under clear skies, amidst the music of birds and brooks, I would serve my Maker." Whilst, on the contrary, and with greater reason, the tenant of these quiet scenes, says, "Were I distant from this eternal monotony, amidst scenes of mental stimulus and social excitement, I should be roused from the apathy which oppresses me, and I would be a religious man." The fact, after all, is that circumstances are no necessary hindrances or helps to a religious life. We may also learn from this

Secondly: That Heaven's mercy is greater than man's iniquities. When conscience-stricken with the enormity of his wickedness, this one of the chief of human sinners betakes himself to his knees in humble prayer, "before the God of his fathers" how is he treated? Is he scathed with a flash of retributive displeasure? Who would have wondered if he had been so? But, no. Is he upbraided for his past wickedness? Who would have been surprised if he had been stunned with thunders of reproof? But, no. Is he received with cold indifference? No. "He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom." What a confirmation is here of that promise, "Let the wicked forsake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and to oar God, for he will abundantly pardon." Abundantly! This is a glorious word, a word that, like the boundless heavens of God, towers and expands over a universe of sin. We have further in this man's life

III. THE CONCURRENT ELEVATION BOTH OF THE SPIRITUAL AND THE SECULAR. The Almighty hears his prayer. He is emancipated from his bondage, brought back to his own country, and restored to the throne of Israel. There he is now with a true heart, in a noble position-a real great man occupying a great office. This is a rare scene; and yet the only scene in accordance with the real constitution of things and the will of God. It seems to me that if man had remained in innocence, his outward position would always have been the product and type of his inner soul; that he who got a throne, would do so because of the moral nobility of his nature, and that in all cases secular circumstances, whether elevated, affluent, or otherwise, would ever be the effects and exponents of spiritual character. Manasseh's restoration to the throne, and the work of reformation to which he sets himself, suggests two subjects for thought. First: The tendency of godliness to promote man's secular elevation. The monarch comes back in spirit to God, and God brings him back to his throne. As the material condition of men depend upon their moral, improve the latter, and you improve the former. As the world gets spiritually holier, it will get secularly happier. Godliness is material, as well as moral "gain." The system that best promotes godliness is the system. that best promotes man's temporal well-being; and that system is the Gospel. Hence, let philanthropists adopt this as their grand instrument. When Christianity shall have won its triumphs over all souls, men's bodies will be restored to their lost inheritance of health, elasticity, force, and plenty, as Manasseh was now restored to his lost throne. There is a physical millennium for the world as well as a spiritual; the former will grow out of and reveal the latter, as trees and flowers their hidden life. Another thing suggested by the restoration of this monarch to his throne, and the work he set himself too, is-Secondly: The tendency of penitence to make restitution. Concerning Manasseh it is thus written: "Now, after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the

fish-gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah. And he took away the strange gods, and the idol out of the house of the Lord, and all the altars that he had built in the house of the Lord, and in Jerusalem, and cast them out of the city. And he repaired the altar of the Lord, and sacrificed thereon peace-offerings and thankofferings, and commanded Judah to serve the Lord God of Israel." Here is restitution, and an earnest endeavour to undo the mischief which he had wrought. Thus Zaccheus acted, and thus all true penitents have ever acted and will ever act. True penitence has a restitutionary instinct. But how little, alas! of the mischief done can ever be undone?

What can we do?

46

We cannot destroy the fact of wrong. That fact will never be erased from the moral annals of the universe; it is chronicled with unfadable ink on an imperishable substance. What can we do? We cannot destroy the influence of our wrong. The wrong that is gone out from us will roll its pestilential streams down the ages. What can we do? We can cease to do evil," and, thank God! we can do more; we can make some compensation for the injury we have done the creation. We can by Heaven's grace open up within us a fountain for the washing away of sin and uncleanness; a fountain whose streams will bless with life and beauty many generations yet to come.

TERRORS OF GUILT.

"What a state is guilt,

When everything alarms it! Like a sentinel
Who sleeps upon his watch, it wakes in dread

E'en at a breath of wind.

When apprehension can form naught but fears,
And we distrust security itself."-HAVARD.

FIRST STEP IN GUILT.

"Let no man trust the first false step

Of guilt; it hangs upon a precipice,

Whose steep descent in lost perdition ends."-YOUNG.

A Homiletic Glance at the Acts of the

Apostles.

Able expositions of the ACTS OF THE APOSTLES, describing the manners, customs, and localities described by the inspired writers; also interpreting their words, and harmonizing their formal discrepancies, are, happily, not wanting amongst us. But the eduction of its WIDEST truths and highest suggestions is still a felt desideratum. To some attempt at the work we devote these pages. We gratefully avail ourselves of all exegetical helps within our reach; but to occupy our limited space with any lengthened archæological, geographical, or philological remarks, would be to miss our aim; which is not to make bare the mechanical process of the study of Scripture, but to reveal its spiritual results.

SUBJECT: Paul at Cæsarea before Felix.

"And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying," &c.-Acts xxiv. 1-27.

P

AUL is now at Cæsarea, a city situated on the coast of

Palestine, on the great line from Tyre to Egypt. It is about half-way between Joppa and Dora, about thirty-five miles distant from Joppa, and fifty-five from Jerusalem, by the nearest route. Its distance, however, to the metropolis by the common road would be from sixty-five to seventy miles; hence it had taken the company of soldiers who had just conveyed Paul into the city, nearly two days to do so. In Strabo's time there stood on its site a town called Strabo's Tower. In the time of Tacitus, Cæsarea is spoken of as being the head of Judea. Herod the Great made the change. Twelve long years he was engaged at an immense cost of labour and wealth in building this city, in honour of the emperor Augustus, Josephus describes it as a city of "great magnificence." Like all human productions, however, it has had its day, and has long since passed away. The few ruins that remain as monuments of its existence are tenanted by snakes, scorpions, lizards, and wild boars. It is associated with many interesting events in New Testament history. Here Philip, one of the seven deacons of the young Church,