tongue? or the blade of a sword, unless it be sharp enough to cut?" Does not the prophet say, "Cursed be he that doeth the work of the Lord deceitfully, and keepeth back his sword from blood"? In all this, accordingly, the humble-minded man was conscious that he was doing what in the sight of God he had a right to do. At the same time, however, he had no desire to infringe the right of other good Christians by insisting that they should do the same; and heartily loved, and often wished to resemble, his friend Philip Melanchthon, who was of a gentler disposition. And to Brentius, another of his friends, he wrote these kind and beautiful words: "It is not thyself, Brentius, whom I praise, but the spirit which is in thee, and which is far more gentle, affectionate, and peaceable than mine, and, moreover, is adorned with all the arts of eloquence. Hence it is that thy discourse flows forth purer and clearer and more intelligible than that of other men, and consequently is better liked, and goes deeper into the heart. Whereas my spirit, besides being inexperienced in the liberal arts and destitute of refinement, does nothing but belch forth a vast forest and host of words, and thereby its fate is to be more uproarious and stormy. It is combative and must always be fighting with wild and monstrous beasts. To compare small things with great: Of the fourfold spirit of Elias,1 I have received the wind and the earthquake and the fire, which rent the mountains and brake in pieces the rocks;' whereas thou, and they who are like thee, have received 'the rustling breeze, so soft and gentle' and cooling. And that is the reason why I, not to speak of others, take so much pleasure in thy writings and conversation. I console myself, however, with the belief, or rather the knowledge, that God, who is the great Head of the heavenly family, requires for the service of His vast household a few at least who can be harsh to the harsh and stern to the stern." But however harshly the good man may have comported himself in his writings, no reader, especially of his letters, can fail to see that he could be above all measure 1 1 Kings, xix.

gentle and affectionate. Old Master Mathesius, who for many years sat at his table, and had daily intercourse with him, bears this testimony: "He was sharp with those who were sharp, and bore himself towards others as they did towards him; but any who were about him, and had the benefit of his consolations, kind offices, and prayers, can testify with truth that his was a gentle and modest spirit."

How difficult it is for the children of men to keep in the right track! If in ten instances they have gone to excess with their noise and bluster, their threatenings and abuse, they try to do better in the eleventh by holding their peace like dumb dogs when they ought to speak out-calling what is black white, and practising generosity at the expense of God. It is true, as Luther has said, that "the world is like a thistle-head, which always points its prickles up on whatever side you choose to turn it." How earnest, therefore, ought to be the prayer of the sincere disciple, that the Lord Jesus would be pleased to take him into His school and teach him the right time when to speak and when to keep silence, when to be angry and when to show affection, when to strive and when to forbear! Oh how greatly I wish not to be numbered among those who, for the sake of being friends with the world, become enemies to God, and in place of prosecuting His holy wars prefer false peace, and tarry at home with wife and child! Fain would I, were it but the Lord's will, attach myself as the last and humblest member to that holy train of prophets and martyrs who "esteemed the reproach of Christ greater riches than the treasures of the world."1 Bitterly did men hate and persecute our Lord, though He was the all-perfect pattern of wisdom, gentleness, and modesty; and I know that if I confess His name before them, the disciple in this respect also will not be above his Master. At the same time, I would fain keep in mind the injunction of the apostle: "See that ye walk circumspectly, not as fools but as wise," 2 "especially towards them that are without." 3 And again, "If it be posEph. v. 15.

1 Heb. xi. 26; xii. 1.

3 Col. iv. 5.

sible, as much as lieth in you, live peaceably with all men.”1 And once more, "Let your moderation be known unto all men."2 Moreover, I know that the beatitude, "Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you," has the word "falsely" for its adjunct. I desire, therefore, with my whole heart to possess that spirit of peace, gentleness, and meekness which likes a thousand times better to bless than to punish. I know the stormy impatience of my heart. I know how difficult a task it is for me to sympathise with the foibles of my brethren as if they were my own, and how the flesh often deludes us into the belief that we are contending for God when we are thinking only of ourselves. How, then, shall I attain to such a right, meek, and gentle spirit? How shall I acquire the calm composure from which no action emanates which has not been proved by the eye of God, and upon which the divine amen has not imprinted its seal? In my opinion, the most effectual means is to allow the Holy Spirit to write every morning afresh upon the heart the words, " By grace are ye saved, and that not of yourselves." 3

If gentle grace have touched the heart,

It bids the passions cease,

Bids the foul brood of wrath depart,
And tunes the mind to peace.

For He who healed men's feud with heaven,
And bought my pardon too,

Has made the debt to me forgiven,

By me to others due.

And now, however vile they be,

I own my flesh and blood,

And for the guiltiest whom I see
Count not myself too good.

Tender and soft my heart has grown,

Patient and kind to all;

The rays from the bright model thrown
Upon the copy fall.

1 Rom. xii. 18.

2 Phil. iv. 5.

3 Eph. ii. 8; Matt. xviii. 23-35.

And so, as if all war were o'er,

I gladly sheathe the sword,
Determined ne'er to draw it more

Save at Thy bidding, Lord.

And for this reason, O heavenly Father, grant that when in the presence of an adversary I may never forget the magnitude of the debt which Thou hast mercifully remitted to me. On my own part I must forgive all, forget all, and endure all at his hands. Only when from the bottom of my heart I am prepared to say that I have no longer an enemy upon the earthonly then, O my God and Father, am I worthy to bear arms in Thy wars-only then am I capable of fighting with a truly holy zeal. Yes the flesh will often deceive me into the belief that I am wielding the sword for Thy honour when I am doing it solely for my own; and I know that soldiers who fight with a zeal so impure do more harm than good to Thy cause. Enlighten, therefore, mine eye, that I may always be able to distinguish in my bosom the fire that burns for Thee from that which burns for myself.

55.

Put away Lying, and speak Truth.

Oh no! I WOULD NOT TELL A LIE,

Though one false word the world could gain;
Fleeting and false all gains that I

On other ways than God's obtain.

God cannot lie, and therefore if

A lie for me a crown could win,

Or save from instant death my life,

I WOULD NOT STOOP TO SUCH A SIN.

PSALM XV. I, 2. "Lord, who shall abide in Thy tabernacle who shall dwell in Thy holy hill? He that walketh up

T

rightly, and worketh righteousness, and speaketh the truth in his heart."

EPH. iv. 25. "Wherefore, putting away lying, speak every man truth with his neighbour: for we are members one of another."

ACTS, v. 1-11. "But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things."

UPON

PON me, too, comes great fear when I read this history of Ananias and Sapphira; and every one who reads it surely must say, "How black a sin lying must be in the eyes of God!" Nor can it be its injurious consequences which make it so black, for what injury ensued from the lie of