of the Old Testament used appropriate and striking similitudes. And Jesus Christ, the great Teacher sent from God, conveyed his instruction in beautiful and interesting parables, calculated to enlighten the understanding, rectify the judg ment, and deeply to affect the heart. The attributes and perfections of the Deity are set forth as a sun and shield in their glory and power, and as a rock and river in their stability and fulness. The fall of man through sin is described by his being in a horrible pit and in miry clay,-in a state of gross darkness through his ignorance, and alienation and distance; through his deep-rooted enmity to God.

But what shall we say of the worth and work of our dear Immanuel? The heavens and the earth combine to furnish us with objects to set forth the glories and beauties of his Person, the excellencies and worth of his character, and the fulness and adaptation of his merits and offices. And when exhausted, they reveal but half his glory; for, as Watts appropriately sings:

He is the Sun of Righteousness, and the bright and Morning Star; the Rock of Ages, and the Rose of Sharon; the Tree of healing, and Bread and Water of life, &c. In short, he is all in all, to meet the necessities of his redeemed family. Nature also explains the work of the Holy Spirit in his divine operations on the soul of man. The more powerful agencies represent his convincing power. He blows like a strong wind, and alarms the conscience. He strikes with his powerful hammer, and breaks the heart, shattering the chains of sin, and takes the prey from the mighty. He kindles a fire in the soul, which subdues its natural pride and ambition, and melts it into tenderness and humility at the foot of the cross, with the cry of, "Lord, save me." And when he hath done this, his gentler influences come into exercise, in the "still small voice," which whispers peace through the blood of sprinkling, and the application of the precious balm of Gilead, which heals all the wounds of the soul; while the sanctifying operations of the Holy Spirit in all the after course of the believer's experience, are compared to the gentle showers that descend from heaven and water the earth; to the dew, the green pastures, and the still waters. Now, as like produces like, and the fruit is in accordance with the seed sown,-if the lion be turned into the lamb, and the vulture into the dove, corresponding qualities will be manifested.

In noticing, therefore, the fifth fruit of the Spirit-gentleness, let us consider,1. Its influence on the soul as a grace and as a fruit. As a grace it calms the fears, soothes the sorrows, relieves the conscience of the burdens of sin, and brings the soul out of the boisterous billows of guilt and condemnation, into the quiet resting-places of forgiveness and acceptance through covenant blood and righteousIt consoles the mind under all the clouds and storms of adverse dispensations, with the gracious assurance of the presence of Him who says, "It is I: be not afraid." And then

ness.

"How calm amidst commotion,

The bark at anchor cast!
While round her heaves the ocean,
The anchor holds her fast."

Not only as a grace, but also as a fruit, this gentle influence will exert a mighty power over the soul. It will enable its possessor to govern his spirit, which the wise man tells us is better than besieging and taking a city; inasmuch as one is the result of physical power exerted over matter, but the other of spiritual power exerted on mind; one is for destruction, but the other for edification; one is from beneath, and is of the earth, earthy; the other cometh from above, and makes the soul like heaven. All the noble and good, who have left their characters inscribed on the page of history, were made great by this gentleness. They believed and trusted in God, enduring " as seeing him who is invisible." They committed their cares into his hands, and calmly waited the issue of conflicting circumstances, until

their "righteousness was brought to the light, and their judgment to the noonday." How different was their spirit from the spirit of the world! Compare Moses with Pharaoh, David with Saul, Hezekiah with Sennacherib, Daniel with Belshazzar, Paul with Nero, and Luther with the Pope and his cardinals. On the one side, we behold men under the power of the turbulent passions of corrupt and fallen nature, led captive by the devil at his will, striving to gain their ends by the most unrighteous and unholy means; while on the other side, we see men under the gracious power of God's Holy Spirit, standing firm to their profession of truth, clothed with moral dignity, reflected in the holiness of their character, resting with quiet consciousness in the goodness of their cause, and finally triumphing, not by an arm of flesh, but by the omnipotence of truth and righteousness. It was God's gentleness that made them great.

In the second place, this fruit of the Spirit will exercise a salutary influence over the tongue, which is called by the apostle James the most unruly member of the body. It was this grace that restrained Aaron from murmuring against the trying dispensations that cut off his two sons in the prime of life in one day, because they disobeyed the known command of Jehovah. We read that Aaron held his peace, although as a father he must have felt the stroke very keenly. It was this that caused the Psalmist to exclaim, "I will take heed to my ways, that I sin not with my tongue. I will keep my mouth with a bridle, while the wicked is before me." And what a noble example has Christ presented! "who, when he was reviled, reviled not again; when he suffered, he threatened not ;" who " was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he opened not his mouth." He was gentle, as well as holy and harmless. What animosities and bickerings would be avoided in the church of Jesus Christ, if the tongue were more under the rule of gentleness. "A soft answer turneth away wrath, while grievous words stir up anger." "Suffer not thy mouth to cause thy flesh to sin." Be "slow to wrath," and then you will be "slow to speak;" or you will

66 Speak gently; for 'tis better far

To rule by love than fear."

Thirdly, this fruit of the Spirit will exert a happy influence over the whole life. Man, in his present state, is a creature of circumstances; and this will balance the feelings, so that he will not be too highly elated with prosperity, nor too deeply depressed by adversity. In the one it will make the soul thankful; in the other, calm and confiding. Gentleness has disarmed the wicked, so that their hands could not perform their enterprize. When Jacob was returning from his uncle Laban, with his family and substance, he heard that Esau, with four hundred men, was coming to meet him, to avenge a grievance of twenty years' standing; but by gentleness, accompanied by earnest prayer, the heart of Esau was won, and he embraced him as a friend and brother. Saul hunted David as a partridge upon the mountains, until, by a most remarkable providence, his own life was placed in David's hands; and though some bade him to take it, yet gentleness would not suffer him to put forth his hand to touch the Lord's anointed. He merely cut off the skirt of his robes; and when he held it before the weak and vacillating king, Saul was compelled to acknowledge his innocence and righteousness, and promised amendment; although in malice he soon broke his word. But if there is one position where this fruit is needed more than another, it is that of a minister of the gospel, and a pastor of a Christian church. "Be wise as serpents, and harmless as doves." "The servant of the Lord must not strive [unlawfully], but be gentle towards all men.' "I was gentle among you, even as a nurse cherisheth her children." Gentleness is required now as much as ever.

We propose in a future paper to show how this fruit of the Spirit is compatible with the others of a somewhat sterner character. In the mean time, may the Lord bless what has been written.

Catworth.

THOS. NEWBOLD.

ORNAMENTS IN THE HOUSE OF GOD.

SHOULD God's house be ornamented and embellished? We think it should. We like our own houses to look as nice as possible, and a few ornaments add to their completeness and beauty. And why should not the house of God be ornamented?

But what kind of ornaments does God approve? Not images, nor paintings, nor stained windows, nor crucifixes, nor wax candles, nor flimsy draperies, nor any such trumpery. These belong to Rome, and to its darling offspring-Ritualism. And let them have them. Let Protestant Dissenters-we say Protestant Dissenters, for we fear there are many Dissenters now-a-days that can hardly be called Protestants; let Protestant Dissenters come out from among them, and touch not the unclean thing, and seek the adorning that the Scriptures teach. In 1 Pet. iii. 3 we read, respecting godly women, "Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." We cannot help thinking (and we say it kindly) that if many of our good sisters would study the Bible more, and the fashion-book less, we should have more of this adorning; and if they spent more time on their knees, and less in idle gossip, they would realize more of that "meek and quiet spirit, which is in the sight of God of great price." We long to see the house of God more richly embellished with such. The church has had its Sarahs and its Ruths,--its Maries, its Dorcases, and its Lydias-and we hope it has them still. What a noble instance was the recentlydeparted Lady Lucy Smith, and in humbler life the good woman, an account of whom is given in a recent number, under the head of "One brick at a time!" And we ask, Are there none such left? Oh ye dear sisters, hear the word of exhortation! Study Peter's good advice: aye! study the advice of all the apostles, and their Master at their head; and seek to put the same into practice.

"Hoard up his sacred word,
And feed thereon and grow:
Go on to seek to known the Lord,
And practise what you know."

But you will say,-Have you no word of exhortation for the men as well as the women? Oh yes. In the 8th verse of the chapter already quoted, the apostle says,- "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing : but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing." Was there more need for such wholesome advice in the days of the apostles than now? Do not the bickerings, the slanderings, and the divisions of the present day call loudly for the study of such Scriptures as these ?-to say nothing of the carnality, worldly-mindedness, carelessness, lukewarmness, and the covetousness that pervade the churches. Yes, beloved; it is high time we awoke from our slumbers, and insisted upon the necessity of the fruit as well as the root of the gospel.

God forbid that we should lose sight of the great fact that it is the root that produces the fruit; but let us not forget that the branch connected with the root should bear fruit. We fear the preceptive part of God's Word is nearly lost sight of by many. We plead for practical godliness, not for legality. Are we Christians?-Let us "put on the Lord Jesus Christ." "As ye therefore have received Christ Jesus the Lord, so walk in him," "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." But where would you seek Christ ?-ah! where ?-in the fashion book? in the world in religious novels? How would you find Christ? by creature holiness? by wellperformed duties? In vain will you seek Christ in any of these.

Let us read the Bible more frequently, and search it as for "hid treasure." Let

there be more earnest, fervent, effectual prayer at the throne of grace, with humility and faith; and we shall have more ornaments in the house of God, more union among the people of God,-and (may we not hope ?) more peace, and more real gospel prosperity in the ways of God.

God Almighty pour upon us a real, earnest, wrestling spirit of prayer, that we may at least pray that, as we have borne the image of the earthy, we may yet bear the image of the heavenly; and thus each one shall stand as an ornament in the house of God.

JOHN KNOX.

A Biographical and Historical Sketch.

BY S. KEVAN, BAPTIST MINISTER, COLNBROOK.

(Continued from page 271, last Vol.)

THE aged preacher now enforced upon his congregation the necessity of electing his successor; and Lawson was therefore invited to preach to the people. After giving satisfaction, he was publicly recognized as the co-pastor and successor of Knox.

On this occasion, the great Reformer preached his last sermon; and having concluded the service and pronounced the benediction in a cheerful, but exhausted voice, he descended from the pulpit, and, leaning on his staff, crept down the street, which was lined with the audience, who were anxious to obtain the last glimpse of their beloved pastor, and followed him until he entered his house, from which he never again came out alive.

He was now confined to his chamber, and obliged to give up his regular course of reading. He gave directions, however, that there should be daily read to him the 17th chapter of John, the 53rd chapter of Isaiah, and a portion from the Ephesians. To his visitors he still proclaimed the gospel. To the Earl of Morton, who was shortly aftterwards chosen Regent, he addressed these solemn words: "Well, God has beautified you with many benefits which he has not given to every man,-as he has given you riches, wisdom, and friends; and now is about to prefer you to the government of this realm. And therefore, in the name of God, I charge you to use all these benefits aright, and better in time to come than ye have done in time by-past;-first, to God's glory, to the furtherance of the gospel, the maintenance of the church of God and his ministry; next, for the weal of the king and his realm and true subjects. If so ye shall do, God shall bless you and honour you; but if ye do it not, God shall spoil you of these benefits, and your end shall be ignominy and shame." The Earl gave this account of his conference with Knox to the ministers who attended him before his execution. Upon being asked if he had not found the admonition true, he replied, "I have found it so indeed."

On Friday, the 21st November, Knox ordered his coffin to be made. On Sunday following, after laying for a long time quiet, he suddenly exclaimed, "If any be present, let them come and see the work of God." Several friends were sent for from the Kirk; when he said, "I have been these last two nights in meditation on the troubled state of the church of God, the spouse of Jesus Christ, despised of the world, but precious in the sight of God. I have called to God for her, and have committed her to her Head, Jesus Christ. I have fought against spiritual wickedness in heavenly things, and have prevailed. I have been in heaven, and have possession. I have tasted of the heavenly joys where presently I am." Soon afterwards he said to his wife, "Go, read where I cast my first anchor;" upon which she read the 17th chapter of John.

Next day, Monday, 24th November, 1572, towards night, the evening prayers were read in his room, though it was supposed he was asleep. After the exercise was concluded, Dr. Preston asked him if he had heard the prayers. He replied, "Would to God that you and all men had heard them as I have heard them. Í praise God for that heavenly sound." About eleven o'clock, he gave a deep sigh,

and said, "Now it is come!" and became speechless. He was asked to lift a hand if he died in peace, upon which he lifted up one of his hands, and, sighing twice, expired without a struggle.

Knox died in the sixty-seventh year of his age, not so much oppressed with years as worn out with labours of body and mind. Few men were exposed to more dangers, or underwent more hardships. From his first profession of Protestantism until he breathed his last, he had no respite, and passed from one scene of difficulty to another. Obliged to flee from St. Andrews to escape the fury of Cardinal Beatoun, he found a retreat in East Lothian, whence he was hunted by Archbishop Hamilton. He was for several years an outlaw, in daily apprehension of falling a prey to those who eagerly sought his life. The few months during which he enjoyed protection in the Castle of St. Andrews were succeeded by a long and rigorous captivity as a galley-slave in France. After enjoying some repose in England, he was again driven into banishment, and for five years was an exile on the Continent. When he returned to his native country, it was to engage in a struggle of the most perilous and arduous kind. After the Reformation was established, and he was settled in the capital, he was involved in a continual contest with the Court. When he was relieved from this warfare, and thought only of ending his days in peace, he was again called into the field; and although scarcely able to walk, was obliged to remove from his flock, and to avoid the fury of his enemies by submitting to a new banishment. He was repeatedly condemned for heresy, and proclaimed an outlaw; thrice he was accused of high treason, and on two of these occasions he appeared and underwent a trial. A price was publicly set on his head, assassins were employed to kill him, and his life was attempted both with pistol and dagger. Yet he escaped all these perils, and finished his course in peace and honour. No wonder that he was weary of the world, and anxious to depart; and with great propriety it may be said of him that he did not rust, but that he wore out-that he "rested from his labours."

On Wednesday, Nov. 26th, he was buried in the churchyard of St. Giles's Kirk, his funeral being attended by the newly-elected Regent, by all the nobility that were in the city, and a great concourse of people. When his body was laid in the grave, the Regent emphatically pronounced his eulogium in the memorable words, "There lies he who never feared the face of man and we may add, because, as Luther said, "He who fears God need never fear man."

In thus following Knox through his stirring and eventful career, we may surely find a profitable lesson. Let us not imagine that, because the present times are not fraught with so much apparent danger, we can never be called to exercise the qualities so eminently possessed by departed worthies of earlier ages; but remember that the power of error is permitted still to enslave humanity,-that millions groan beneath burdens voluntarily borne in the service of Satan, while the burdened believe they are doing God service.

We may awake from the dream of security in which as Protestants we are now lulled, to find error all but victorious, and to battle once more for privileges which, when lost, will have again assumed an importance which we ceased to attach to them while still in our possession. For the misuse of the mercies God has heaped on Britain, she well deserves the withdrawal of his favour, and the removal of the candlestick out of its place. The Church of England professes to allow its members a liberty in doctrine and ceremonial beyond any other church, which is to say, the barriers between the church and the world are less tangible; or, in other words, provided the vestments, ceremonies, genuflexions, and other observances are canonical, the doctrines of the heart and the sentiments of the mind may have a roving commission undisturbed.

Let it be ours, if God by his Spirit have revealed to us his commands, his truth, and his order in the word, to look well to it that the landmarks are not removed. That there is a line somewhere between the world and the church all will readily admit. Let us search for it in the commands and practices of New Testament teaching, and do not let us seek presumptuously to join together what God hath put asunder; for when once we take the barriers into our own hands, who shall tell where we may carry them before we seek again to plant them?