NOTES ON BIBLE CLASS LESSONS.

PEACE.

PEACE with man is one of the duties (Heb. xii. 14), and that we ought to seek it is one of the doctrines, of our faith (1 Pet. iii. 11). Peace with God is still more strikingly one of the essentials of Christianity (Rom. v. 1); indeed, the obtaining that peace in firm reality is a privilege that Christianity alone can secure the seal of Divine truth, Ephes. ii. 14; John xvi. 33. All religions seek it; for the cry of every thinking spirit is how to atone for felt guilt, and appease an offended God. But only in the Bible can man find the true answer to the cry.

And peace with God is the only real foundation of peace with man, 1 John iv. 16. Intolerance and oppression disfigure every false religion; whilst the Christian is taught to follow the example of Him who came to bring peace on earth. The SOUROE of peace with God has been treated in the Lesson on Reconciliation; but one or two points may still be noticed.

IT IS PERFECT PEACE.-We may not always feel it so (as clouds come between the sun and us, whilst he shines on), but the pardon is perfect, the reconciliation complete. Our feeling of it may vary with our many sins of unfaithfulness, but our possession of it depends on an unchanging, faithful God. IT IS EVERLASTING PEACE.-The world may give and take away, Christ gives for ever, John xiv. 27; 2 Thess. iii. 16. It is peace in life, in death, and to all eternity. So David felt, Ps. cxix. 165; xxxvii. 37; and so all the saints of God will find: see Is. lvii. 2.

PEACE WITH MAN is one of the chief blessings that Christianity has poured on a harsh, unloving world. The wisdom that is from above is, indeed, FIRST PURE," but its very next sign is "peaceable," James iii. 17. This text teaches that times may come when the Christian has to "contend earnestly; " but his joy is to live in peace, and WIN men to the truth. The prophet Jeremiah mourned that he was born to be a man of strife (Jerem. xv. 10).

To be at peace, we must AVOID GIVING OFFENCE. Our first duty is to have a conscience void of offence, and then to cultivate peace with each other, those among whom we dwell, Mark ix. 50; 1 Thess. v. 13. Then to follow after peace with all men, Rom. xii. 18, persuading them of its value and advantages by our own example, Ps. cxxxiii. 1; Prov. xvii. 1. Next we must exercise self-denial, even in things lawful, rather than cause offence to others, Rom. xiv. 19, 21; 1 Cor. viii. 9, 18. We know that occasions of offence will arise (Matt. xviii. 7), but those who are the cause of them never go unpunished.

On the other hand, we must be SLOW TO TAKE OFFENCE. Much of the illfeeling which springs up among us arises from that over-sensitiveness in ourselves that makes a man an offender for a word, and that is ever ready to construe unfavourably the intentions, the words, and actions of those with whom we have to do. To impute wrong motives to others is a sin against Christian love, and is the greatest hindrance to a spirit of peace. Even when a real injury is committed against us, better to forgive the wrong and endure it patiently, than, by resisting it, provoke further ill, Matt. v. 39-45.

- Scripture gives us many examples to follow: see Abraham yielding his rights to others rather than strive, Gen. xiii. 8, 9; St. Paul, becoming all things to all men, that he might by any means save some, 1 Cor. ix. 22; and, above all, our Divine Master Himself,-enduring the contradiction of sinners against Himself— when reviled, reviling not again-and rendering the tribute demanded of Him, when, as the Son, He was free, lest He should offend them, Matt. xvii. 27.

Our Lord was the Prince of Peace: as the Master, so should the servants be

LONG-SUFFERING AND GENTLENESS.

These two Christian graces, although distinct, may well be taken together. They that cannot suffer long without resistance, will most probably resist with warmth or even violence; whilst the charity or love, that suffereth long, is also kind, 1 Cor. xiii.

What is the world's estimate of such a spirit? Not to resent and revenge an affront or an injury is called mean-spirited and tame. But by the light of Divine Truth we are led to count these graces as part of the Christian character.

See them displayed by our Lord, whose provocations were infinitely more than ours can be, as HIS WERE NEVER DESERVED. His long-suffering, under all his varied trials, is set before us for imitation by St. Peter (1 Peter ii. 21-24); and that which Isaiah (liii.) described prophetically of the gentle spirit of the suffer. ing Messiah was fulfilled in His every action—we see Him bearing with the coldness, dulness, and earthliness of his chosen companions (Matt. xxvi. 40, 41, 56; Mark ix. 34); with the hatred of Jewish Priests, and Scribes, and Pharisees (Mark iii. 5, 29); with the traitor Judas (Matt. xxvi. 49, 50); and the faithless Peter (Luke xxii. 61); submitting to the cruelty of Roman soldiery (John xviii. 22, 23); and the taunts of the debased Jewish crowd (Luke xxiii. 24.); with the mistrust and unbelief of those who loved him (Mark iv. 38-40); and with the unbelieving opponents of His salvation (John xi. 53, 54.) All His life through He set us an example of forbearance and submission which we can only imitate afar off. But if we look at the illustration of these graces in THE LIVES OF GOD'S PEOPLE, we still find the same spirit manifesting itself, although not so wondrously displayed in them as in Jesus. We see Moses bearing, without a murmur, the unjust reproach and ingratitude of those whom he had delivered and led through the dreary wilderness (Num. xii. 3); we find Jeremiah ready to yield his life rather than offer resistance to his enemies (Jer. xxvi. 14, 15); and we behold David forbidding the punishment of those who heaped curses on his head (2 Sam. xvi. 9 -14). So, too, the first disciples of Christ followed their Master in suffering patiently. Peter and John maintained their right to speak of Him, yet submitted gladly to indignity for His sake (Acts v. 29, 40, 41); and St. Paul and his fellowlabourers were animated with a like spirit (1 Thes. ii. 7.)

Let us next see, then, what are THE MOTIVES which should animate us in endeavouring to cultivate these graces.

1. We should try to be like our Master, who suffered wrongfully (1 Pet. ii. 21-23), and for righteousness (Heb. xii. 2—4), that we might be encouraged by his example, to resist every proud and unholy passion of our natural hearts.

2. Thus, too, we may win others for Christ. So St. Paul acted towards his converts, 2 Cor. vi. 3—11, and taught, Ephes. iv. 2, 3. Even when it is necessary to rebuke those who do wrong, it should be done in the same spirit, 2 Tim. iv. 2. 3. And, lastly, by cultivating these graces we shall keep ourselves from anger, revenge, hatred, and strife. Meekness pacifies anger, Prov. xv. 1; Eccles x. 4; and kindness takes away revenge, Prov. xxv. 21, 22; Rom. xii. 20, 21; the hatred of enemies is overcome by love, Luke vi. 35, 36; and strife is turned away by the gentle word of peace, and by the lowliness of mind which becomes the followers of Christ, Phil. ii. 2—5.

Finally, let us not forget that these graces are quite consistent with energy and zeal. A gentle and long-suffering Christian may yet be bold and active, AS HIS DIVINE MASTER WAS. And we must beware lest virtues be made the pretext for vices; and a pretended desire to be submissive and patient should cover a want of earnest devotedness, and of active labour in the positive duties of the Christian life.

FAITH.

From the context, the connection in which this word is found, namely, among graces that refer to our duty towards man, we ought probably to interpret it as meaning Faithfulness,—a sincere, honest, and upright line of conduct in all our dealings with our fellow creatures.

But as Faith in God is the only solid foundation for Christian graces, we may well first notice how THAT Faith also is the gift of the Spirit of God. There is, indeed, a dead, unloving Faith which even fallen spirits have, Jas. ii. 19, 20; but to know God as our Father (Rom. viii. 15), and Jesus as our Redeemer and Lord (1 Cor. xii. 3), is knowledge that only the Spirit of God can give. He is the great Teacher, and by Him aloneve discern (or understand) spiritual Truths, 1 Cor. ii. 14; for that Faith is not a blind submissiveness to a Being of whom we know nothing; it is a trust in One whose nature and works are revealed to us, as far as our limited minds can receive such knowledge; by the Spirit's teaching we KNOW whom we have believed.

Now let us trace FAITHFULNESS TO MAN.

1st. As to its NATURE. Our Lord gives it as a test of fitness for receiving higher gifts, that we should discharge faithfully the smallest trust confided to us, Luke xvi. 10, 11; and the apostle enforces the same rule, 1 Tim. iii. 11. It consists in a strict and honest discharge of duty to others (Col. iii. 23), whatever relative position to ourselves they may occupy, devoid of any attempt at taking advantage of their absence, or ignorance of our proceedings, to do them wrong; or by neglect, to injure them or their property (2 Kings xii. 15). Of this fidelity we have various illustrations in Scripture: there is Eliezer, the faithful servant, thinking and caring for nothing but the business on which his master sent him, and seeking God's blessing on his endeavours to fulfil his task, Gen. xxiv; there is the constant, loving, and faithful friend, Jonathan, (see 1 Sam. xviii. 1—4, xix. 1—7, xxiii. 16-18; 2 Sam. i. 17-27); and there is the devoted pastor, St. Paul, Acts xI. 20—27, whose life was as his motto to his converts,--"faithful in all things” 1 Tim. iii. 11.

2nd. As to its IMPORTANCE: We need only ask, how could the world go on without it? For how much are we all obliged to trust to those with whom we are associated! and whereever there is unfaithfulness, insincerity, hypocrisy, or cunning, what evils and misery follow! and what mistrust, uncertainty, and suspicion are awakened where before was confidence and security.

3rd. As to its SOURCE AND MOTIVES. It springs from a knowledge and love of God, for the heart that seeks to be true to Him, and to be like Him, cannot be false to man; it knows that God would abhor such a spirit in his servants (Deut. vii. 2, Col. iii. 22-25). Our God is a God of Truth and Faithfulness (Rev. xv. 3), and He loves those qualities in His children (Prov. xii. 17—22).

And A BLESSING follows the faithful, Matt. xxiv. 45, 46; xxv. 21.

HUMILITY.

HUMILITY is one of the graces peculiar to the true Religion. The Romans had no word that really answered to our idea of it, their humility having always the sense of meanness, and low estimation by others; whilst the child of God is taught to think little of himself, however highly others may value him.

IS HUMILITY NATURAL? No, indeed; the sin of pride is one of those most deeply rooted in our hearts, most hard to root out, and most bitter in its fruits. Pride led Eve astray: ("ye shall be as Gods," Gen. iii. 5.); and from that hour, we may trace its struggles and its power in all the history of God's people, as well as of the world.

WHAT ARE THE SOURCES OF HUMILITY? It is one of the most precious gifts of the Spirit of God, and He works it in two ways:

1st. By SELF KNOWLEDGE. The proud man clothes himself in IMAGINARY goodness, shutting his eyes to his sins and weaknesses. They that are willing to learn the state of their own hearts, soon find enough to humble them. See 1 John i. 8, 9; Ezek. xx. 43; Jeremiah iii. 25; Ezra ix. 6. It is only those who do not know themselves, who can think well of their doings, Prov. xxx. 12; Ps. xix. 12, 13.

2nd. By setting up THE STANDARD OF GOD'S PERFECT LAW, so that we no longer unwisely compare ourselves with each other, (2 Cor. x. 12); but, looking at the perfect standard, learn how miserably we fail to reach it, Rom. iii. 9-12; 19, 20.

WHAT ARE THE FRUITS OF HUMILITY?

It is one great source of PEACE: for God especially regards the lowly, Ps. cxxxviii. 6; bestows on them more grace, Prov. iii. 34; James iv. 6; and rewards them with his blessing, Prov. xxii. 4.

It is also one great secret of SAFETY.-For the humble are heard by God in the time of trouble, Ps. ix. 12, x. 17; and are delivered and lifted up by Him, Job xxii. 29; James iv. 10; 2 Chron. xii. 6, 7.

We see its exercise and its results exemplified by Jacob, when afraid of Esau's coming, Gen. xxxii. 9-12; in Moses, when called to be leader of Israel, Exod. iv. 10; and in Gideon under similar circumstances, Judges vi. 15; yet to each was granted the power they felt they needed. The same humble spirit animated David in making his offerings, 1 Chron. xxix. 14; and was exhibited by the prophets Elijah (1 Kings xix. 4) and Daniel (Daniel ii. 30.) Under the gospel we see the humility of Peter, (Luke v. 8; Acts iii. 12; x. 26 ;) and Paul (Acts xx. 19; 1 Cor. xv. 9; 1 Tim. i. 15) a faint shadow of that great pattern which our Lord gave to us in his humanity, in his ready submission to poverty, reproach, suffering and death; and which are set before us for our imitation (Phil. ii. 5—8), if like Him we would also be exalted. (v. 9.)

Never let us forget that God loves those who walk humbly with Him, (Micah vi. 8.)

TEMPERANCE AND SELF-DENIAL.

THE real meaning of the word temperance is government or control, and it always means control of one's SELF, as opposed to self-indulgence, when we freely act out every desire or passion.

Even Heathens learnt the folly of this want of self-control, and the better class of them despised those who could not control the passions or the appetites. What was their motive for this?—that a man thus acting degraded himself to the level of a brute.

The Christian has far nobler motives: and his fall would be far more guilty. In what points is self-denial to be practised ?

1st. In eating; the wise man warns us against this excess, and predicts its consequences, see Prov. xxiii. 1—3, 20, 21; and St. Peter classes it as one among those heathen vices which the Christian should lay aside, 1 Pet. iv. 3.

2nd. In drinking; lest we fall into that vice which is so terribly denounced by God, and which excludes those who yield to it from heaven, Isa. v. 11, 12; 1 Cor. vi. 10; Gal. v. 21. Our Lord warns his disciples against this form of self-indulgence, Luke xxi. 34, as one over-charging the heart, unfitting the soul for converse with God; and which is so fruitful a source of strife and sorrow, Prov. xxiii. 29, 30.

3rd. In sleeping, for the Christian has to redeem the time, Ephes. v. 16, and is to be diligent in his spiritual calling, Rom. xiii. 11, 12. God's saints of old, and our Lord himself, arose early that they might hold communion with their Heavenly Father ere the discharge of daily duties came upon them, Ps. v. 3, Isa. xxvi. 9, Mark i. 35. Not to exercise restraint over indulgence in sleep is the way to poverty, Prov. vi. 9-11.

4th. In recreation; we need to be especially on our guard lest innocent pleasures may so engross our thoughts as to become a snare, and destroy the growth of the spiritual life : see our Lord's warning, Luke viii. 14; xvi. 19—31; and that of St. Paul, 2 Tim. iii. 4.

5th. In friendships. We rightly value true friends, Prov. xvii. 17; xxvii. 9; but we need caution in choosing them, and to be on our guard against false friends, Ps. lv. 12-14, lest they prove unfaithful, as were Jael to Sisera (Judges iv. 18—22); Delilah to Samson (Judges xvi. 4—21); Joab to Amasa (2 Sam. xx. 9, 10); and Judas to his Divine Master (Matt. xxvi. 48–50).

6th. In prosperity. Riches are God's gifts (Prov. x. 22), but they are deceitful, Matt. xiii. 22, and often lead men to forget God, Deut. viii. 13, 14; so that we need beware, lest we trust in our prosperity, or do not use it aright,—for God, and for the benefit of others, see James v. 1-6.

If we need instances of such self-control practised by God's servants, we shall find them in Abraham, (Heb. xi. 8, 9); Elisha, (2 Kings, v. 15, 16); Daniel, (Dan. v. 16, 17); John Baptist, (Matt. iii. 4); and our Lord Himself, (Matt. iv. 8-10; viii. 20; Phil. ii. 6—8.

WHAT ARE THE CHRISTIAN'S MOTIVES?

1st. His body is the temple of the Holy Ghost-shall he grieve HIM? (1 Cor. iii. 16, 17); and, as he is not his own, is he not therefore bound to glorify God in his body and in his spirit, which are God's ? (1 Cor. vi. 19, 20).

2nd. Self-indulgence is fearfully hurtful to the soul, (1 Pet. ii. 11), and is opposed to the example of our Master (2 Cor. v. 14, 15).

3rd. THE PRIZE TO BE GAINED is surely worth any sacrifice, 1 Cor. ix. 25-27.