First, we have the sympathy of Christ as a man in all its integrity established for eternity. As a man-reminded, if we may so speak, every moment by his body, of his own wants, and sufferings, and infirmities, and pains-He bears his fellow-feelings within the veil.

But that wounded body stands there not only for sympathy. See the power of the argument which is in it. Though Christ should not speak in heaven, still the intercession remains complete. Those wounds must be eloquent, and the Father must hear, and hearing must respect, and respecting must acknowledge their claim, while night and day they plead with holy persuasiveness, and cannot be silent, for man's forgiveness.

And yet beyond the sympathy and the mediation which are involved in that sameness of the Saviour's body, how unspeakable will be the comfort and the refuge of this great truth to every believer in the day of judgment. In that great day Christ will so return as He was seen going into heaven. He will sit upon his judgment-seat still a wounded man. And what strong confidences will be in the fact! You will turn from all your just condemnation and all your fears, to that manhood of your Judge, stamped with the evidences of His atoning work, and you wil appeal to the prints of the nails and the spear as all your justification, and say, "I cannot perish, I cannot be condemned; those wounds this day are the living proofs of Thy finished work for me; I cast myself there."

But while the body of the risen and ascended Lord was thus proved by his resurrection-life to be allsufficient in its oneness for sympathy, and for mediation, and for comfort, it was not a less important truth, when it was shown at the same time and by the same evidences, to be no longer material but spiritual. Only once, or at the most, twice, did

Christ's body depart from the usual laws and habits of all physical nature before his death. But after his resurrection his life was perfectly independent of them. He moves from place to place, without any apparent passage between-He is seen suddenly within shut doors-He comes abruptly, and He vanishes in a moment-and though He eats, probably twice, in the presence of his disciples, to show that He still maintains his human nature, yet He does not appear to have required or received his ordinary food, according to the common principles of our being.

And this establishment, again, of the possibility and of the fact of a spiritual body is of much importance. We know nothing yet of the glorified body, except from the glimpses of Tabor. But we now do know, by the demonstration of Christ's own risen form, at least the fact that there can be, and that there is, such a thing as spiritualized matter.

And to those who are labouring and often groaning, as every Christian is in this world, under the pressure of the material upon the spiritual, and the daily conflict between the soul and the body, it is no light matter to be assured that when he becomes like Christ, as he shall be, there will be no hinderances, no disparity between the different parts of which his being will be composed; but a perfect and most enjoyable harmony, in which the outer frame will be only helpful to the spirit within, enabling it, as with wings, to serve and soar.

But the appearings of Christ, after his resurrection, teach us further lessons. Doubtless they were designed to convey to the mind some idea as to the manner in which Christ should, at all times, according to his promise, visit and manifest Himself to his people. With this view let us recollect one or two of the features of this period of his life.

It is a striking fact that after He was risen, though he was forty days on the earth, Christ did not once

show Himself, nor make any communication at all, to any unconverted person: his visits were exclusively to his church.

And observe how He showed himself to them. Sometimes He came to one or another, separatelysometimes to two or three in social converse; but more frequently when they were all assembled together.

Those who from any cause especially needed Him, as, for example, Peter and Mary and Thomas, those were especially visited.

On one occasion the manifestation finds the disciples in their ordinary and proper vocation as fishermen-on another engaged in holy conversation-on others in exercises of united devotion.

Each manifestation is distinct and complete in itself. He is not always visibly and palpably with them; but the revelations are express and defined, at intervals, as He pleases, and as the occasion requires ; and every revelation seems to have had its own particular intention.

He always speaks first, and is known by his speaking. There is an awe about his visits, but a great delight. They all grow in sweetness and pleasurableness as they go on.

Some reproof, almost on every occasion, mingles with great tenderness and love, and there is a remarkable individuality in all His interviews.

There is generally some exercise of faith at the beginning; but the visit seldom closes without some new thought and power communicated at the end.

All the manifestations are eminently strengthening to those who receive them, and in the majority of cases they are wound up to some practical duty.

It is evident in all that Christ himself is his children's all-sufficient happiness; and that to know Him-converse with Him-love Him-work for Him -this is communion, and this is life.

All these circumstances are deeply significant to

us, of the precise mode in which it is the intention of Christ to come to his people, to comfort and refresh them in all ages of his church. We believe that, as before his crucifixion, He was pleased to pause and give us, in the 17th of St. John, a most beautiful earnest and example of His eternal intercession, so He returned to this world after his death, in part at least, that he might give us most assuring tokens of the manner, and the tenderness, and the power, with which it was in his mind to fulfil his own promise continually, "I will not leave you comfortless, I will come to you.'

J. T.

“OUR FATHER.”

"Our Father!” may a sinner dare address thee by this name?
May we, polluted by our guilt, so dear an interest claim?
We feel ourselves unworthy, Lord, a servant's name to bear,
Then may we thy paternal love be privileged to share?

"Our Father!" yes, we may approach Jehovah's awful throne,
Since Jesus died that for our sins his sufferings might atone;
If we, who were far off from Thee, are by his cross brought nigh,
We are, the book of truth declares, children of God most high.

“Our Father!” what a thrill of joy it should to each impart,
To hear those sweet and tender words, “My son, give Me thy heart."
We would obey that kind command, and yield ourselves to Thee,
That to thy glory all our powers may consecrated be.

"Our Father!" then we ought to feel affection pure and true,
For all who o'er life's stormy sea their onward course pursue.
Brothers and sisters in the Lord if they the Saviour love,
And if not, let us seek to lead their minds to things above.

"Our Father!" then with child-like trust on thy kind care we rest,
Whatever Providence provides we're certain must be best;
We know not what is good for us, but calmly would confide
In Thee, who if we seek thy aid, will be our God and guide.

"Our Father!" then we need not fear, whate'er our lot may be;
The brightest joy, and sorrow's gloom, alike are sent by thee;
It lightens all our griefs to know, that from thy hands they come,
Life's roughest path is but the road which leads the Christian home.

"Our Father!" glorious is the home Thou hast prepared on high,
Where all who love the Saviour here, may meet Him when they die
No sin can ever mar the rest of those who enter there,
And death and parting are unknown, within that region fair.

"Our Father!" there thy ransom'd ones the victor's palm shall bear, And cast at their Redeemer's feet the golden crowns they wear;— Dress'd in those robes, wash'd white and pure, tune their bright harps and sing,

Wilt Thou not to that blessed home my soul in safety bring?

KATE.

THE INTERPRETER'S HOUSE.

PART II.

THE next vision is that of the Saints' Perseverance. Some people-and well-meaning people toosay to the young Christian-"Ah! all is now pleasant; you are full of joy; your peace flows like a river; your faith seems strong enough to remove mountains. But it will not always be so, and you must watch carefully, and take care lest you be a castaway. You must remember that it is possible for you to fall, and you must be very circumspect. Perhaps, after all, you will come short of the kingdom, and never get there; perhaps, although now you have 'tasted the powers of the world to come,' although now you are a member of Christ, you will by-and-by cool in your love; become feeble in your attachment; cast off His easy yoke' and 'light burden,' and finally turn your back on Zion, and utterly and for ever forsake Him." Thus do some, and these wellintentioned Christians, bring doubt, and difficulty, and gloom, into a young believer's mind, thinking

I