forth to what in his case was his greatest glorymartyrdom for Christ's sake.

The apostle begins this chapter by saying, "Masters, give to your servants," not what always you can afford, but "that which is just and equal; " that is dutiful, all besides is convenience, this is absolute obligation. It has been argued that slavery is sanctioned in the New Testament; so far it is true that the Soulos or servant of the New Testament, in the days of Paul, was a slave; this can scarcely be doubted; but still there seem to have been redeeming lights in the ancient world that made the slavery of that day very different from the slavery that exists across the ocean, and in modern times; certainly it would not apply to slave-holders in their, present sense of duty, in some lands at least, if the minister of the Gospel were to preach from the pulpit, "Masters, give to your slaves that which is just and equal." What would that be? Unquestionably their emancipation, if fit for it and desirous to enjoy it. He adds, "Knowing that ye also have a Master in heaven,"-thus the earthly shines in the light of the heavenly. His next advice is, "Continue in prayer;" ever needing your wants supplied, ever having access to the Fountain from which they can be supplied; and also intermingling prayer, as true prayer ever will be intermingled, with thanksgiving. Specially he begs for their assistance. He asks them to pray for him. But for what object? ot that he may be delivered from bondage; not that prison doors may be burst open; but that whether risoner in the Mamertine prison, or whether emanted and set free; whether in bonds or in freedom; he asks of them to pray for is that a door of utter

ance to speak the mystery of Christ may be given him ; that is, that his freedom or his bondage may be equally subservient to the great mission which was always on his heart, always before his eye, the making known to perishing sinners the unsearchable riches of the Lord Jesus Christ.

He gives them advice in the fifth verse, "Walk in wisdom toward them that are without; " that is, you are in a world where all men are not Christians; and the most difficult and delicate walk of all is in the presence of the world. Among Christians much that is crooked may be forgiven, much that is imperfect in character may be overlooked; but the world has a lynx' eye, and it will seize upon the least crook or turning in the course that you pursue, as an evidence that your religion is not a religion of practical morality, and it will judge of the master by the servant, of religion by its professor, of the Bible by its baptized and acknowledged exponent. It is therefore most important that in the exchange, in the warehouse, on the deck amid the crew, in the army amid the soldiers, every one who knows himself to be a true follower of the Lord Jesus Christ should always walk circumspectly, with wisdom; trying to avoid even what is liable to misconstruction; and, if possible, so arranging his conduct, his character, under the inspiration of Christian principle, that all he does and all he says shall be as light shining about him, that others seeing it may glorify his Father who is in heaven. What a precious practical lesson is this. Yet, mark you, this lesson does not mean adjustment of robe-diplomacy of attitude-pretence; does not mean screwing the features of the face into an aspect of solemnity, in order to appear

unto men to fast; it does not mean speaking in a peculiar tone, or rather whine, which some Christians attempt; it does not mean hypocrisy of any sort. There is a simplicity, a sincerity, a directness, in Christian character that will require simply that the man be a Christian, and then he will shine and show the Christian. If a man be not a Christian, no diplomatic management of his movements will be of the least use; he must be a Christian; and then others will recognise his Christian character shining through many imperfections, and acknowledge that there is in that man a touch which is not human, an inspiration real and deep, an impulse unquestionably Divine.

"Let your speech be with grace, seasoned with salt.” We read in classic writings of "Attic salt," of sparkling wit, brilliant repartee. But "salt" is used in Scripture in a higher and a nobler sense; Christians are called "the salt of the earth;" that is, that which preserves from corruption; that which sweetens, and sanctifies, and purifies. Let our speech be always in the presence of the world seasoned with salt. It is possible to speak on any subject most religiously, and yet not to mention a word of religion; and it is possible to speak on any topic in language the most religious, and yet the conversation shall be most irreligious. It is not a phrase, a mannerism, a peculiar expression, a habit of speech, that makes religious speech; it consists in speaking simply, directly, under a sense, "Thou God seest me," with good ends, pure motives, under a deep feeling of responsibility to Him who has made us what we are. And if we so speak, our conversation will be always seasoned with salt. It does not mean-as some men have construed it, and

most mischievously construed it-quoting a text every time you write a letter. I have seen, or rather heard of, invitations to dine, interlarded and interspersed with texts; that is most unseemly. You meet with men, I believe good men, who never can speak without quoting constantly the most sacred passages of Scripture. This does not seem to me perfectly natural; it is certainly not useful; the world does misconstrue it; and there is a something in it, I cannot tell what, that compels my belief that this is not exactly natural, that this is not useful, that this is not speech seasoned with salt; but that the texts are rather patched in than springing from the sentiments that we convey; and the impression upon the world will be that you are a hypocrite and a pretender; and you cannot call it uncharitable, for you have provoked it.

The apostle goes on to say, "All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord."

What does this single remark indicate? It implies that this Christian Church at Colosse loved the apostle Paul, that they wept and sorrowed over his imprisonment as a captive in Rome, and were anxious every moment to hear whether it was well with him; and how far, and to what extent, they could minister to his comforts; showing a feeling of reciprocal love between this Christian minister and his beloved flock, at once a precedent to us, and an evidence of what noble bonds the Gospel of Christ can strengthen or

create.

He next refers also to Onesimus, a faithful and beloved brother." Onesimus, we are told in another Epistle, the Epistle to Philemon, was a slave.

What

ever was the meaning of that word; and yet, slave as he was, he was a faithful and a beloved brother. Then there is something very interesting in the tenth verse. He says, "Marcus, sister's son to Barnabas (touching whom ye received commandments: if he come unto you, receive him)." You remember, while we were reading through the Acts of the Apostles, that Barnabas and Paul had a quarrel, as good men may have; and the reason of the quarrel was that Barnabas wished Marcus to accompany them, and Paul objected to it. Paul saw something in the character of Marcus that made him-justly or unjustly, but really-suspicious of his faithfulness; and in consequence of this quarrel about Marcus, Paul and Barnabas, it is said, separated, and went in different directions. Now Paul had opportunity of testing the character of Marcus. It appears that he discovered that Marcus was really a good man, that he was not what he suspected; and as becomes a true Christian, he was the the first to do him justice; and therefore he alludes specially to Marcus here, "sister's son to Barnabas," and pays him a compliment as true as it was just; showing that a good man, a true Christian, wherever he has done a wrong, will do the utmost in his power to rectify it and make amends for it.

"And Jesus, which is called Justus." This word Jesus, I may mention, was not an uncommon name among the Jews. You have often heard of our most precious version of the Bible; it is not without defects; it has defects, and there are some dozen that might be rectified, if people would only stop there, with very great advantage. For instance, in the Acts of the Apostles we read of Jesus when plainly it is Joshua