(2) His power is revealed again in the _realisation of Holiness_. Holiness is to be differentiated, on the one hand, from innocence; and, on the other, from sinlessness. Innocence is untried goodness; sinlessness is negative goodness; holiness is achieved and victorious goodness. It was not mere absence of sin that distinguished Jesus. His was a purity won by temptation, an obedience perfected through suffering, a peace and harmony of soul attained not by self-suppression, but by the consecration of His unfolding life to the will of God. (3) His power is manifested once more in His _Sympathy with man_. His purity was pervasive. It flowed forth in acts of love. He went about doing good, invading the world of darkness and sorrow with light and joy. It is the wealth of His interests and the variety of His sympathy which give to the ministry of the Son of Man its impressiveness and charm. With gladness as with grief, with the playfulness of childhood and the earnestness of maturity, with the innocent festivities and the graver pursuits of His fellow-men, with the cares of the rich and the trials of the poor, He disclosed the most intimate and tender feeling. His parables show that He had an open and observant eye for all the life around Him. To every appeal He responded with an insight and delicacy of consideration which betokened that He Himself had sounded the depths of human experience and knew what was in man. Humour, irony, and pathos in turn are revealed in His human intercourse. But while Jesus delighted to give of Himself freely He knew also how to withhold Himself. There can be no true {150} sympathy without restraint. The passive virtues--meekness, patience, forbearance--which appear in the life of Christ are 'not the signs of mere self-mortification, they are the signs of power in reserve. They are the marks of one who can afford to wait, who expects to suffer; and that not because he is simply meek and lowly, but because he is also strong and calm.'[4] The New Testament depicts Jesus as made in the likeness of men, whose life, though unique in some of its aspects, was in its general conditions normal, passing through the ordinary stages of growth, and participating in the common experiences of mankind. He had to submit to the same laws and limitations of the universe as we have. There was the same call, in His case as in ours, to obedience and endurance. There was the same demand for moral decision. Temptation, suffering, and toil, which mean so much for man in the discipline of character, were factors also in the spiritual development of Christ. Trust, prayer, thanksgiving were exercised by the Son of Man as by others; confession alone had no place in His life.