as much as may be, in doctrine; and in the exercise of a boundless benevolence and love, "minding not high things," when we have the power to do good, but "condescending to men of low estate"? Must we not do all this, and much more, if we would prove the sincerity, the stability, the humility of our faith? Must we not do all this, although wholly unable to do it in our own strength, if we would bear the cross and win the crown, which our Master has borne and won before us? Yes, verily, the difficulties in our way are great; the obligations of our calling many; the demands on our energies various; the dangers of self-righteousness urgent; the self-denials for Christ's sake not a few; the duties to fellow-Christians innumerable. But Jesus, the refuge of sinners, lightens the difficulties, and lessens the demands on our energies with his own precious blood; and in the strength of an all-sufficient Spirit, the heavily laden but not daunted penitent checks his self-righteousness, multiplies his self-denials, performs his weighty and many duties, rich in faith, overflowing in charity, and "rejoicing in the hope of the glory of God'."

The Epistle appointed for this day's service pursues the course of exhortation begun on the last Lord's day, being in fact the latter portion of that instructive chapter, which has, I trust, given full and profitable employment to our thoughts on two successive evenings. The exhortation to which our attention is drawn this day, is not less important or instructive than the preceding, inasmuch as it pursues the wide and varied subject of Christian obligation, upon which we have partially entered, and with which it is most meet that we should be well acquainted. It is very important to remember that faith in the Redeemer's

1 Rom. v., 2.

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atoning blood, that fundamental principle of all acceptable righteousness, must, in order to be acceptable, bring forth fruit as abundantly in the world, as in the sanctuary; and give as bright an evidence of its vitality in public as in private life. Not that there need be any parade in our religion in order to make it fect and complete. No, indeed. The very essence of pure reli-gion is humility; and our faith cannot be well grounded, if it be in the least degree tainted with the leaven of vanity. But there must necessarily be a certain degree of publicity connected with profession and practice; and profession and practice are our only means of proving and ascertaining the truth. "By their fruits ye shall know" your brethren. Yea, and by your own fruits ye shall be known yourselves. But one of the most prominent of these is humility.

The Apostle clearly proves, in these lengthened and forcible addresses to the Roman converts, that he never meant, when he preached justification by faith, to obscure the beauty of holiness, but to show that by faith the sinner was justified', and by works was faith made perfect. And thus do we arrive at the true conclusion of the whole matter, as maintained by the Apostle. We must first renounce our own righteousness, before we can obtain the righteousness of Christ; but when we have thus "believed in God," we must be "careful to maintain good works3."

And what is the first good work or duty, of which the Apostle here reminds the Romans? "Be not wise in your own conceits." We know the Scriptures. We know many other things. Much, perchance, may we happen to know, by the fortune of a good education, or a better understanding, of which others are ignorant. This, however, should not puff us up. Our knowledge, whatever it be, has not been acquired, but given. God has given it, and his grace has furnished the fruits. But very much more unprofitable, may we be assured, is the knowledge "which puffeth up," than the "charity which edifieth"."

Again, the Apostle exhorts, "Recompense to no man evil for evil." If love is in us and abounds, and faith prompts the love, and Scripture nurtures the faith, there will be no inclination to retaliate an injury. Faith working by love will lose all thought of the offence, in the relative position of the offender. Is this our faith, our working faith? Is this our love, our thoughtful love?

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The Redeemer has set us the example, as he has given us the precept. Oh may we be "swift to hear, slow to speak, slow to wrath'." Again, it is said, " Provide things honest in the sight of all men." How minute is the attention of the Gospel, no less than of the Law, to every moral duty. The believer is not working out his principles, if he fails in the matter of honesty. The Gospel, that Gospel which teaches the all-important necessity of faith, tells him so. Perfect purity in thought, word, and deed, must follow from such a faith, as a matter of course. Is it thus with each of us? Do we ever wrong one another, even in a little? Are we ever greedy of gain, covetous of that which does not belong to us, discontented with moderate worldly profits, extortioners where we ought to be liberal? Possibly we may be compelled to plead guilty to some of these charges; and if so, let us remember that we are of the number of those who love the world," and that "the love of the Father is not in us."

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The Apostle counsels further, "If it be possible, as much as lieth in you, live peaceably with all men." Here is an admission made of the great difficulty of being of one mind, and living in peace. Ours is, in the main, a wicked and a wayward world; and wherever there is, to any extent, wickedness and waywardness, there to the same extent must there be the elements of disunion. Truth cannot agree with error, love with uncharitableness, faith with sin. But although there must ever be division; and the believer must come out from the company of sinners and be separate, and do so at all risks, yet will it still be in the power of a prudent as well as fervent believer, to live, in the main, peaceably with all men. Never compromising his principles, he may be able to do much by conciliation. Never giving offence in anything, he may gain a real victory by suffering a seeming defeat. Let self-examination put the question, "Do I, as much as lieth in me, live peaceably with all men? Do I neither give nor take offence? Am I a peacemaker in word and deed?" Oh how happy must we be, if we can answer these inquiries in the affirmative; and, if not, oh how miserable, because how far from love, patience, heavenly-mindedness, and the kingdom of God.

But once more, the Apostle, as if he had not already been sufficiently emphatic on this most important subject, becomes, in the passage that follows, still more so. "Dearly beloved, avenge 1 James i., 19. 21 John ii., 15.

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not yourselves, but rather give place unto wrath; for, it is written, Vengeance is mine, I will repay, saith the Lord'. And then follows an apparently not unreasonable conclusion, “Therefore, if thine enemy hunger feed him, if he thirst give him drink, for in so doing thou shalt heap coals of fire on his head." A man of peaceable disposition may almost always avoid giving offence; but it is not possible for him to escape all wrong and all injustice. The Apostle's caution therefore is, that, if injury befalls him, he must not retaliate, not contend, not oppose wrath with wrath. And he gives the reason. He declares, that the Lord is the Supreme Avenger of wrong, and that to him alone, as the great Judge of all the earth, is the doer of wrong accountable. He proves this incontestably by a reference to the old Scriptures, in which the doctrine in question is plainly asserted, and the former and latter dispensation made to agree in a conjoint condemnation of deliberate malice.

He further proceeds to show, that a patient and quiet behaviour under injury, and a disposition to succour and befriend the wrong doer, if he happen to need assistance, will soften the hardest heart, and disarm the most inveterate hatred. Let us restrain our impatient tempers when we suffer an injury, with the same powerful arguments. Remembering that the Lord is the only authorized avenger of wrong, and that the repayment of wrong by kindness is the surest method of changing its purpose, let us never be tempted to "avenge ourselves, but rather give place unto wrath." Pride perchance may whisper vengeance. Insulted honour, injured reputation, impaired estate may arouse the gentlest spirit into fury, and urge the injured to cry aloud for redress. But all these feelings must be quelled, if they exist; must be kept down, if they make an effort to arise. Is it not sufficient that the Lord should avenge? Is it not necessary that the injured should be patient? And is it thus that we feel, when we are in such a situation? Are we not only careful to avoid giving provocation, but careful above measure to avoid taking it amiss? Can we bring down our high spirit to such an humble prostration of soul? Can we thus tame our wildness, humble our pride, "adorn ourselves with a meek and quiet spirit, which is in the sight of God of great price3"? Our Lord did so before us under much more discouraging circumstances. The Spirit helpeth our infirmities, even if they be very great.

1 Deut. xxxi., 35.

2 Pro. xxv., 21.

3 1 Pet. iii. 4.

But, finally, we are warned "not to be overcome of evil, but to overcome evil with good." This is a precept, which bears reference to the same subject, and extends the great principle of forbearance still further. It clearly intimates, that however great the provocation, and in particular, of however long continuance, we must not suffer ourselves to grow weary of our well doing, but patiently abide alway. We must be as incessant in acts of kindness and words of love, as our enemies are in their enmities, and be so incessant in these Christian charities, as at length to overcome by gentleness, and obtain the victory by concession. How glorious must be such a conquest! How completely in accordance with the spirit of our blessed faith! How high and holy a triumph, because a triumph over self, a mastery of affections and lusts! Hosts on all sides assail us, hosts of evil passions within, hosts of evil workings without. But by concession we overcome our enemies, by exertion, overcome ourselves. In the spirit of the crucified we fight. In the strength of the victorious one we conquer. And if we will only thus strive to overcome our strongest enemies-only take up, as our safest weapons, the weapons of Christ and his cross-who, in the midst of our heaviest trials, will have power to separate us from the love of Christ? "Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we shall be more than conquerors through him that loved us'."

THE FOURTH SUNDAY AFTER THE EPIPHANY.
Rom. xiii., 1 to 7.

THE EPISTLE.

LET every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

6 For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

7 Render therefore to all their dues: tribute to whom tribute is 4 For he is the minister of God due; custom to whom custom; to thee for good. But if thou do fear to whom fear; honour to that which is evil, be afraid; for whom honour. 1 Rom. viii., 35, 37.